THE ECCLESIASTICAL HISTORY OF SCOTLAND.   

THE HISTORY Of the REFORMATION OF THE CHURCH OF SCOTLAND; Containing five Books: Together with some TREATISES conducing to the History.  
Published by Authority.  JEREM. 5.1. 
Run ye to and fro thorough the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any executeth judgement, that seeketh the Truth, and I will pardon it.  2 COR. 13.8. 
For we can do nothing against the Truth, but for the Truth.  
LONDON, Printed by john Raworth, for George Thomason and Octavian Pullen, and are to be sold at the sign of the Rose in Paul's Churchyard. MDCXLIV.   

To the Reader.  
Christian Reader,  
HEre I present unto thee a Piece, I dare promise, worthy of thy reading; wherein thou hast a true and plain Relation (without disguising) of many memorable Passages happened in the Church of God, and likewise some notable ones in the State of the Kingdom of Scotland, from the very first settling of State and Church in that Country. But namely, and chiefly, thou hast here related what principally passed in Church and State in this our Country, during the great Work of purging the Church from the Superstitions and Idolatry, and freeing both Church and State from the Tyranny and Slavery of Popery, until the coming of King James, our late Sovereign, to the Crown of Scotland. Further, beside the true and faithful Relation of many Occurrences that fell out in these days in Scotland, thou hast unfolded unto thee, and made plain, the strong Reasons, and necessery Causes that moved these men who are here named, although infirm and weak in themselves, to undergo the great Work of Reformation: With the solid Grounds upon which they went on with this weighty Business willingly and cheerfully, notwithstanding the great rubs and difficulties they met withal, through the help and assistance of God, who by them, mean Instruments, brought things to pass, in despite of the malice and stratagems of Satan, with his agents, for the good of his People, and the settling of his Church in Purity and Liberty.  
All these things are set down plainly and simply, in familiar and homely Language; Yet so, that they may be with ease apprehended and understood by any one. From what thou hast here, written in this Volume, although there were no other Writings in this kind extant, thou mayest see easily, by what means the great Mystery of Iniquity, from the very first Rise, hath been set afoot, and constantly, ever since, hath been carried on; to wit, By cunning Devices, impudent Lies, continued and crafty Plots, under specious Pretexts, and open Oppression, Tyranny, and Cruelties, within Scotland, till the year of Christ 1567. After which time, the enemies of God, and of his People, have not been sleeping, till this present, more than formerly. Wherefore, for thy good, Christian Reader, I have thought fit in this place to point at some main Occurrences from that time till now.  
First then, the adversaries of Truth and Goodness, under the specious Pretext of restoring Queen Mary to her Liberty, and of re-establishing her in full Authority, and sole Power, did disquiet and trouble both Church and State in Scotland, both with open Force, and subtle Plots, for some years, that is, to the 1573 year. But finding that all their Undertake, under this pretext, proved to be in vain, and without success, and standing to their main Design of undoing Religion and Liberty, they bethought themselves of another way, in appearance more plausible, for compassing their wicked Intents; it was, To deal, by way of entreaty and request, with the chief Ministers of State and Church then, To have the Mother set at liberty, and to be joint in Authority and Power with her Son. And, for the obtaining of this, was employed the credit of the French Court for the time, with all its skill and cunning; but to small purpose: For these rude fellows, who managed the public Affairs then of State and Church, could not be corrupted with the French Compliments. In this way the enemies continued, till the year 1577, and did not then give over, notwithstanding their bad success; but, according to their wont and resolved custom, they went on with their Design, betaking themselves to a new course; wherein, they had indeed more success then in either of the former two: It was this; They did set a-work certain men, who with fair words, and flattering tales, so craftily dealt with the young King, hardly yet twelve years of age, that they made him cast off, as a yoke, the counsel and service of those, who, ever since his Birthday, had carefully laboured for the good of State and Church, with the pereservation of his Authority, and safety of his Person: And so the inconsiderate young King, although of most nimble wit and knowing, above his years, under the show of freedom, put himself in the power of those who wished no good to his Person and Authority, and as little to the Church and State, making no scruple to trouble both for their own ends, according to the Instructions of the Masters who set them a-work. So, in very short time, they gave unto the young King such impressions (which did stick too much to him) that not only he became averse from those who had been so useful to the public, and so serviceable to him, but also he suffered them to be persecuted, yea, some by death, and others by banishment.  
While the enemies were thus working business with us in Scotland, they were not idle with our neighbours in England; for they were contriving and plotting, under colour of setting the imprisoned Queen at liberty: And were gone so far on in this way in both Kingdoms, that to stop the course and progress of the enemies, both Countries thought it necessary to enter into a mutual League and Covenant one with another, for the defence of the Reformed Religion, and Liberties of both Kingdoms, with the preservation of the Persons and Authorities of both Princes, King James and Queen Elizabeth, against the common enemy. This was done by the consent of both Princes, in the year 1686.  
After this, the enemy seeing the wariness of both Kingdoms to be such, that in a short time he was not likely to advance the main Design according to his mind, by craft and cunning leaveth off for a time to act the part of the Fox, and openly declares himself to be a ravishing Wolf: So the year 1588. the Armado cometh against both Kingdoms, which God, in his mercy unto our fathers and us, brought to nought. About this time, and some years before, the agents of the enemy were very busy with King James to break with England, and to revenge the hard usage, and ill treatment of his Mother: But God did direct him so, for his own good, that he did give no consent to their evil counsel. Upon this refusal of the Kings, the agents of the common enemy do bestir themselves to trouble both King and Kingdom; which they did in a high measure, in the year 1595. This gave occasion then both to Prince and people to enter into Covenant for the defence of the Truth, and pure Doctrine of the Church, with the Reformed Discipline, and of the safety of the King and Kingdom; by which means, the proceedings of the enemies was stopped for a while.  
Now the time drawing near of the Kings coming to the Crown of England, the watching enemy returns to work again, in another manner than he had done hitherto; which was this: By the mouths of some timorous and worldly men, he causeth to present unto the King the consideration of great difficulties that he was likely to find, in his succeeding to the Crown of England, by two parties there, who were given out to be the Strength of the Kingdom; to wit, the professed Papists, and the Prelatical men; therefore, to facilitate the business, they must be in some sort contented. For the satisfaction of the Prelates, the King, by degrees, must endeavour to bring again into Scotland Prelacy, with all its dependences; for no neglecter or contemner of the holy Order could be kindly received to reign in England: and so this part of the advice was followed with all possible care and diligence. To content the Papists, they not only must have given unto them underhand hopes of connivance, and over seeing their practice; but also there must be a Letter written to the Pope, to assure his Holiness of the King's affection to the Catholic Cause. Thus both these parties were calmed so far, that the King came to the Crown of England, Anno 1602, without manifest opposition, albeit not without the grumbling and grudging of some. As for the stricter sort of Professors of the Reformed Religion, going under the nickname of Puritans, no opposition or trouble to the Succession was feared from them, because the Principles upon which they go on, rising from the Word of God, are far other than those of worldlings, which flow from interest, and consequently, they needed not Atonement, or Propitiatory Sacrifice, to befriend the King. But the holy Father not finding real performance by the King of what he looked for, remembers the King in good earnest of his promise not kept, by the Gunpowder Plot, Anno 1605. After which (by God's mercy failing) men would have thought, that the Popish party should leave off all undertake hereafter. But they follow their business more constantly than so; for no sooner one Plot fails, but incontinent they put another afoot; yea, they have several Plots at one and the same time in hand, whereof it is likely that either one or other will take. Now this great Plot of the Gunpowder being come to nothing, they, as it were, go back for a time, to come forward in due season with another; and leaving for a while the open and devouring ravishing of the Wolf, they have recourse again to the cunning of the Fox.  
The next care then, after the calming in some measure the spirits of men, after so horrid a Treason, is to look about, and to study by whom: he affairs of these Dominions were managed: And finding, by serious inspection, That all affairs received great influence from the Court, after mature deliberation, they resolved to make friends there; which they did, by subtle insinuations, fair words, high promises, and some real performances of good Offices; yea, when money was absolutely necessary, it was not spared. Thus, by degrees, having gotten friends at Court, in it they make a party next, for whose subsistence and increase, they employ all that they can. Now having power and credit at Court, more and clearly perceiving it to be the fountain from whence all preferment to Honour and benefit in Church and State did flow, they judged it fit for their purpose to make sure of some prime men both in Church and State, according to their mind▪ which was done as they desired. Thus having gained men chief in State and Church for their use, than they went to the corrupting of the Universities, being the Seminaries of all Liberal Education. This likewise they did effectuate; first, by the Overseers connivance to looseness of life in young people; next, by the bad example of the Seniors the juniors were invited to do mischief. Then the Teachers, by their bad instruction, did corrupt, namely, in Theology, all sound Doctrine. And for this purpose, the earnest study of the Old Testrment in the Original Hebrew was cried down, as beseeming rather men of the Synagogue, than those of the Christian Schools. Likewise the Greek of the New Testament must not be read with diligence, for fear of spoiling the elegancy of the Greek Language, which is to be found in profane Authors. So they withdrew the Students from the study of Scriptures in the Original, and recommended to them the reading of humane Writings, particularly in Theology, the Books of the Ancients, which are commonly called Fathers. Likewise was recommended unto young men the study of the Sophistry of the Monks, as of Thomas and Scotus namely, with their Expositors. True it is, That if young men were well instructed in Theology from the Scriptures, and taught the true Principles of Philosophy, in a settled course, by some judicious and diligent Professor, they might read all these Books, and others in their kind, with pleasure and benefit. But alas, young men not knowing the rudiments of Theology, nor the first Elements of Philosophy, are let loose unto themselves, and so by reading these Books, having no sure ground to stick to, learn only to doubt, and put Queries, yea, of the very Principles of all sound knowledge, both Divine and Humane. Thus being brought to waver and doubt, they are easily led, what by interest, what by weakness, to embrace a bad Opinion; or at least, to hold all uncertain, as the ancient Sceptics, not being able to resolve: Yea, doubting is come to that height, that, in the opinion of many, he is the bravest fellow, and wittiest, that can raise most Queries, answer them who will or can: And so Wit is hugely cried up, which is but mere froth; and poor solid Wisdom is not so much as named, or thought on.  
Then those of the richer sort, having spent some time idly and loosely at the Universities, go beyond Sea, particularly to Italy, forsooth, either upon their own trust, or, which is little better, if not worse, many of those who go along with young men, to advise and direct them, have as much need of one for their guide, as the young men themselves; having neither staidness, discretion, nor probity. So that if there were a just account cast up of all those who either have been bred in the Universities, or gone beyond Sea these many years, I will speak within compass, That of twenty you shall hardly find one who is improved in virtue by this Breeding, for the good of the Church and State, whereof they are members, and perhaps considerable too, if they were wise and good. At this present both Church and State finds this to be true, by woeful experience, namely, in the Clergy, Gentry, and Nobility.  
Now these evils have not been in England alone, for Scotland, according to its proportion, in compass of Bounds, numbers of people, provision of means, and in its distance from Court, hath its full share of all the evil: For first, the Schools of breeding young people at home were become very corrupt; and many in their travelling abroad, have either miscarried, or little benefited themselves: The fruit we have found, namely, in our corrupt Clergy, yea, and in some of our infatuated Gentry and Nobility: but blessed be God, things are now in a better posture and constitution there, than they have been formerly; God grant we may have occasion to say the like of England. For Religion, sound knowledge, and true wisdom, with probity have been so neglected and contemned there, to the ignominy and reproach of Christianity, that in these times, there we have seen the doleful effects of want of Religion, and of these other virtues. But to return to the Court.  
The Popish party, although they had both power and credit at Court, yet they were not assured to go on so smoothly and speedily with the great Design, so long as there were any of eminency there, of whom they could not be certain: So Prince Henry was first wished to be out of the way, next, by untimely death was taken away, to the grief of many honest men. This conceived Remora being laid aside, they resolve to go on more freely in their Design. But although they had gained much upon the affection of the King, yet they can suffer him to express the Notions of Religion and wisdom, both by word and writing: Yea, they will yield him to follow so far his former Principles, as to match his daughter to one of his Profession: so he marries the Lady Elizabeth to the Prince Elector Palatine, although it was not altogether so pleasing to some chief ones at Court then. These things passed, in the year 1613. who, although they would not stop the Marriage to go on, yet they managed the business so, that they hindered the Prince Elector Palatine to receive the advantages which in reason he should have had by virtue of it, as help and aid at his need, etc.  
Here we must make a little step beyond Sea, and presently return back. Now then, we must know, That as the Popish party have been very busy in these our Dominions, in carrying on the Work of the great Design of subjecting all to the Pope, directly, or indirectly; so in other places, where Idolatry and Tyranny had been cast off, they have not been sleeping nor idle, namely, in our neighbour Countries; where, when they had made things up for a combustion of War, by their crafty forecasting divisions and corruptions in life and Doctrine of men of place, they kindled the fire; witness the business of Barnevel in the Low Countries, in the year 1619. And not long thereafter, the troubles raised in France against the Professors of the Truth; then in Germany likewise, having all things ready for a War, as they were thinking that the two Houses of Saxe, to wit, the Weymerian, and the now Electoral, was most fit and easy to be embroiled, by reason of the emulation of the Weymerian against the other, for the Electoral Dignity; taken from it, and given to the other: But conveniently for their purpose, the Elector Palatine being made King of Bohemia, the great agent of the Pope, the House of Austria, taketh occasion to make War against him, leaving the House of Saxe, etc. Now to come home again.  
King James by this time is turned about, and his affection so much cooled and turned from the Protestant party distressed, that for all help or supply to the Protestants of France, he sends compliments by Ambassadors, with fair promises. And for his son-in-Law, with other Protestants his adherents in Germany, he did little more; so senseless is he of the sufferings of Jacob, and unmindful of his own interest, by suffering those in France and Germany to perish, who not only did so much honour him, but they being preserved, made him the most redoubted and considerable Prince in Christendom. To speak nothing of his tye by nature unto his own children. Then, contradicting his own published Dictates, he must seek after a Popish wife for his son; and, to hasten the business, the young Prince must be sent into Spain, where he had two men by whom he was then advised; who, although they did not love one another, yet they did agree among themselves, To betray their old Master, with their Country, and their young Master in their company; whom they then counselled to embrace Popery, and by writing engage himself unto the Pope. This is upon Record. At last, the Prince cometh home without the wife, which was never really intended for him, howsoever things were given out, notwithstanding all the pains of the young Prince, and the earnest solicitude of the Father, with the compliance of both. If it had not been for the hatred to the Palatine House, and fear of its advancement to the succession of those Dominions, the Prince never had seen this Island again, but in a Map. Howsoever, King James is glad to have his son safe returned: And at length, seeing clearly how he had been misled and gulled, bethinks himself how to amend his former mistakes and errors; but alas, it was too late: for as he was thus consulting with himself, death takes him away, An. 1625. not without suspicion of wrong done unto him. The new King must have a Popish wife (according to the former intention) she cometh from France, and bringeth along with her, her strange gods. The Prelates had a main hand in this Popish Match, by actual furtherance thereof, and by opening the way how the free exercise of Popery might be had, in favour of the Queen and her adherents, without breach of the Law of the Land.  
The same year of the death of the late King, and of the Marriage of our now Sovereign, there was an Expedition made against the Spaniard, without any real intention to do harm, as appears by the slack performance of the War, and by the shameful Peace made thereafter. The main drift of this undertaking was, first, To try how ready the people would be to endure Soldiers in the Country, which they had not seen for a long time, and how willing they would be to undergo a War, at the command of the corrupt Court, and uphold it with Supplies of men and moneys. Next, There must be an Expedition against France, under pretext to help the then distressed Protestants there; which really was intended for the hastening of their ruin, and increase of their desolation: and so it proved indeed, although the main and chief undertaker was prevented, by death, to see the effect of his intents. The other end of this undertaking was, To have Forces at command, both Horse and Foot, by Land, and a well-provided Navy at Sea, for the enslaving of the people to spiritual and temporal Bondage; which in all humane probability had not been difficile to effectuate then, such was the sheeppish silliness, and knavish baseness of many men in these Dominions, of all ranks, conditions, and professions; as also the unpreparedness of the wiser and better Patriots and Members of the Church, to withstand this mischief, if God in his mercy, by the unexpected death of the Court-ruler, and chief agent in the business, had not put in a Remora and let: At which time, if men had returned unto God, amending their lives in private, and had expressed their true zeal then to the good of the Church and Country whereof they are members, according to their several ranks and conditions, the design of the common enemy had been fully dashed. But God in his wisdom hath been pleased to keep us yet a while longer under the rod of trial, to see if we will return unto him at last. The Romish party, although astonished and surprised at the death of their Engine and main Instrument here among us, gives not over, but continues the great Design, without intermission, albeit not with such speed as formerly; for those to whose care principally the business was committed, and in whose hands the managing of matters had fallen, by the death of the late Fac totum, were not so powerful to obtain, without refusal, what they pleased, at the King's hands; neither were they in such opinion and reputation with inferiors, to make them go on in the work so earnestly; wherefore the Queen must be brought now of necessity, to take upon her the main care, and to obtain from the King whatsoever may conduce and further the business, and take away all lets and stops which may hinder the proceedings: Then, to employ all her credit abroad, for countenancing and advancing affairs: And next, by her authority to draw on inferiors to act their part with affection and ardour. Now all things being thus cunningly and carefully, by degrees, in few years, prepared and disposed, for enslaving Church and State, Prince and People, to Rome again, it was thought fit, by the hottest of the party, to wit, the Jesuits, to hasten the work openly, and delay no more time (the compassing of the Design being conceived to be infallible) By this means they thought to shorten the business, and to make themselves so considerable, as to share deeply in the Booty; of which they looked for but little, if things were still lingered, and carried on slowly. But how, and where to begin this new undertaking, was consulted upon; and, after deliberation, the Scots must be begun at, the way is resolved on, there must be a new Prayer-Book put upon these rude fellows, that they may say their Prayers in modo & figura a la Roman, and not so rudely and irregularly as they were wont to do, in the Northern way. Then they must have high-Commission Courts, Canons, and Etcetera's: Which things, if the Scots be so wise to accept, as doubtless they will (reasoned these men: but he that reckons without this host, reckons twice) for their chief men of State are either actually at Court, or provided to places in the Country from Court, at least, they can do no business of moment, without the favour of the Court. At this time the devout and religious Prelates, with the rest of their good Clergy, are not only in all earnestness bend for the work, according to their several places in the Church, but also they oversway all business in State, Wherefore, without difficulty, we will compass our main Design thorough all these Dominions (said they.) And truly so they had, in all likelihood, as we may see by the woeful carriage of business, and so ill managing so good a Cause in England since; But God had, in his mercy towards us all, ordained otherwise. And if the Scots (say they) should be so mad as to refuse the commands from the Court, and think upon resistance, they shall be made obey the holy Mandate with a Vengeance and say their prayers with a rod; for we shall overrun their Country speedily, and subdue them, as poor, silly, ignorant fools, destitute of all means for War, to wit, wisdom, with resolution, not having breeding, and pressed down with poverty, to undertake and undergo such a business as War; and money and Arms to go on in it; for the S●yl being barren, and the Havens bade, they cannot have the advantages of a fertile Country, furnished with good Harbours, and Commanders or Leaders, to manage a War, their Military men being abroad, who will not easily quit the honourable and beneficial Employments they have in foreign Countries, and come home to suffer want, with loss of credit. But God, who laughs from above at the foolish Counsels of vain men, in this particular hath made us see, That he hath an overruling power over the affairs of men, making little and contemptible ones do great things, and bring to nothing the undertake of the mighty and wise of this world.  
By this time the new Prayer-Book, designed at Rome, and perfected at London, is sent down into Scotland. After some little reluctancy, it is received by the Council there, the major part whereof then were either Churchmen, or their addicted friends. Then it is sent to the Churches, to be put in use and practice: But unexpected and unlooked for, it is opposed by inferior people; from whence the opposition riseth to those of higher ranks: whereupon Petitions are drawn up, and sent to the King, to supplicate His Majesty, in all due respect, to free the Church of Scotland from this new Prayer-Book, with the High-Commission Courts, Canons, Etcetera's. To these Demands of the Scots no answer is given, but hot threatenings; after which, preparatives of War were made against the Scots: and because the King did not show himself propense enough to the undertaking of War, nor the Queen forward enough to engage the King in this holy War, the Queen-Mother, who, for her known faithfulness to her husband, and for her care of her son, both late Kings of France, must come to her Son-in-law (against his will) to help him with her best advice and counsel, and to better instruct her daughter how to carry herself with earnestness and address in the business.  
Things being thus disposed, there is an Expedition undertaken against the Scots, and followed to the Borders by the King present in person; but to small purpose; for the Scots came to the Borders duly prepared, notwithstanding their preconceived wants and indisposition, to sell their Religion and Liberty at a dear rate: which being perceived by the Court, the Scots Demands, formerly rejected, are granted, and a Peace concluded. Then some of the chief men of the Scots were invited to go to Court, for the time at Barwick; who, upon certain advice of a Plot against them, were stopped by their friends, to trust themselves to the faith of the Court.  
After things in a kind calmed there, the King, not suffered by his Counsel to go into Edinburgh to settle things fully, he sends Deputies thither, and returns to London. At his return, the Scots Commissioners are imprisoned at London, against their Safe-Conduct; and the Agreement with the Scots is burnt publicly, by the hand of the Hangman, and a new Expedition, with more cunning and strength than the former, is undertaken against the Scots: Whereof the Scots duly advertised, judging it not to be safe to play always after-games, settle their Country, make sure the strong Holds, which they had delivered, in simplicity of heart, unto the King, at the late Agreement, and come into England with such an Army, that they made their enemies retire. Upon this point of necessity, the King assembled divers of the Nobles, by whom he is advised to call a Parliament; which is granted, although with difficulty. At the overture of the Parliament, having gained all the party possible, the King is made to demand assistance to repel the Scots from England, and chastise them; but to no purpose, wherefore the Parliament must pay for it; and to this purpose, the English Army afoot must be brought to London, under some pretext. This Plot failing, and discovered, the Scots must be tempted, under great offers, no less than the plunder of London, and the propriety of the adjacent Counties to their Country. The Scots not only refused these great offers, but also give advice of them to the Parliament. Then the Scots must be hastened home, and the King must go into Scotland, under pretext to settle things there, but really, to make a party, viewing by the way the Scots Army; and to make sure of some men dis-affected to the Design of the Court. These things not succeeding, to smooth a little the shameful business, Titles of Honour, and Pensions are given to many.  
While the King is in Scotland, the Rebellion riseth in Ireland, having its influence from the Court, whether by sealed Patents, or otherwise, I will not inquire now (more than of the Spanish Navy) but certain it is, it had its rise from Court. Some days after the Rebellion begun in Ireland, the King must return in all speed to London, under pretext to consult with the Parliament how to repress this odious Rebellion; but really, to be revenged of the Parliament, for not assisting against the Scots, and for punishing the main agents of the Scotish party, witness the faction the Queen had made in the City, during the King's abode in Scotland, to divide the City and Parliament, and the demanding of the Members of the Houses, against all Law, upon accusation of Treason; whereof the chief and main point was, To have favourized the Scots Affairs in England, against express Acts of Oblivion of both Parliaments of Scotland and England. As for the repressing of the Rebellion in Ireland, it is so little taken to heart, that the King seldom goes to the House; and being there, speaks but little of the business. After a while, with much ado, the Popish Irish in Arms are declared Rebels, when they had ruined many families, and killed many of the innocent Protestants: But of the King's Declaration there were but few Copies Printed, and of the few hardly any dispersed; when the Scots, before they had gathered any Head, were Prelatically excommunicated, and cursed thorough all the Parishes of England, and declared Rebels every where by printed Papers: Who, as they intended no ill, so, blessed be God, never men of War in a Country did less harm than the Scots did. Yea, which is more, all the good intentions of both Parliament and City, with the ready offers of the Scots for the speedy help of the poor Protestants against the bloody Butchers in Ireland, was delayed, deluded, yea, almost put off, by the Court, and the corrupt Members of both Houses, who since have showed themselves openly what they are, in public Affairs. But these Designs failing of apprehending the Members, and of dividing the City and Parliament, as was seen by the accompanying the Members to the Houses again, the King must leave London.  
Here before we proceed any further, we shall go a little back.  
When the first undertaking was against the Scots, all things within these Dominions being disposed for the best furthering of the work, the holy Conclave of Rome forecasting all chances: and fearing that England would not altogether be so forward to contribute much unto the destruction of Scotland, wherefore the King must be assured of some good friend abroad, and not far off, who may help in case of need: None is thought so fit as the Prince of Orange, being able to help with Moneys, Arms and Men for command: He must be gained, by offering him for his Son one of the King's Daughters; who, notwithstanding his high mind, would have been glad of a lower Match. Now at the first, the Prince of Orange did only look to have the second Daughter in due time: But, to engage him further, he shall have the elder (not staying for her till she be nubile) and that presently, although she did little more then, then well discern her right hand from her left. But this is not all; for the Mother must carry the Daughter to the Prince of Orange, to gain him more speedily, and make him more affectionate and sure to the Designs of our corrupted Court: So the King's Daughter is sold, and made a Sacrifice for furtherance of the Catholic Cause, as his Grandmother was sold to France to the same Design, by the corrupt Court of Scotland for the time. What mischief this Marriage, and the Queen's Voyage into Holland hath brought into this Country, and what stain she hath brought upon herself by it, we see all. And so many evils fell upon Scotland, after the sending the then young Queen into France.  
Here you shall observe the juggling knavery of our corrupt Court, who cry out against the Scots for taking Arms for the just defence of their Liberty and Religion, without any by-respect, as their whole proceedings to this instant do testify, as guilty of the most horrid crime of Rebellion against Higher Powers, as they call it; yet the same corrupt Court makes the King give his Daughter unto him, who is not only a chief man, but a main Instrument to make War for the Liberty and Religion of the Country where he liveth, against the unjust oppression of their Sovereign; as his renowned Brother, and most virtuous Father did before him; and as he intends to make his Son after him, witness the reversion of his Place he hath obtained, unto him, from the States. If the King of Spain by necessity hath been constrained to acknowledge the United Provinces free, it is nothing for the justice of their taking Arms to defend their Religion and Liberty: And if he had power, they would not be long free, witness the secret Plots to divide them, and overreach them. Farther, he is very shy in his Writs, to call them Free, as every man knows.  
The Queen of Bohemia must not only be neglected, and seen lose all that she and hers can claim for their own, but she and hers must be serviceable to those who have undone them: To this end she must have People about her, namely, Court-Chaplains, to disguise business unto her, and so make her have a bad conception of those who are her best friends, to wit, the true Professors of the Truth, and good Patriots in these Dominions. Next, her eldest son, after a long and great neglect of yielding him any help for the recovery of his own, is betrayed at our corrupt Court, when he is put in away to do somewhat for his own restoring, etc. And after this, by the same Court, he is solicited to take Arms here against the only men, who really and constantly have expressed unto him and his, true affection; but they being stopped by the Court, could not effectuate much by their good will. He in wisdom refuseth to fight against his friends. Since he will not, his two next Brothers must be employed; the eldest whereof is released from prison to that effect: And so they hazard their lives, and spend their blood, to serve the party who hath undone their Fortunes, and now strives to undo their persons.  
The King having left London, after he had been in several places, retires to York, where he begins to raise men against the Parliament. The Scots seeing this, send to him thither, to entreat him to lay aside all such intentions, and offer their service by way of Mediation betwixt him and the Parliament, to take away all known mistakes. The Scots Commissioners were not suffered to proceed any further then, in the business, and were sent back, beyond the expectation of men. After a long Pen-skirmishing on both sides, Armies are levied, many men killed and taken at divers times on each side; yea, a set Battle fought, where numbers of men are slain.  
The Scots not being able any longer to see their Brethren in England destroyed, and the Executioners of Ireland butchering man, woman and child (the help that the innocents' should have had from England being almost altogether diverted, by the Intestine War) and neither say nor do in the business, under safe-Conduct send to the King and Parliament Commissioners, to intercede for an Agreement: But they being arrived at Court, were neglected with their Commission, and not suffered to repair unto the Parliament: At last, they are dismissed, not without difficulty, and, having done nothing, return. Upon this, the Scots convene the States, to consult concerning their own safety, and the help of their friends: At this nick of time, when they received many fair promises from the Court, with a request to be quiet, a Plot of the Papists, set afoot by the Court, for embroiling the Country, is discovered; by the means whereof, they were incited to look more narrowly to themselves and their friends. Then the Parliament of England sends to the Scots for help. Upon this, a Covenant is made betwixt the two Nations, for the defence of the true Religion, and Liberty of the Countries, with the King's just Rights: and, after due preparation, the Scots having settled their own Country, enter into England with a strong Army, to fight the Battles of the Lord; having for scope of their Expedition, The glory of God, and the good of his People, with the Honour of the King.  
Here we shall observe, in these our Countries, in these last years, such Riddles of State and Church, as have hardly been heard of: A Protestant Prince makes one Protestant Nation fight against another, for the Protestant Religion, which have been thought to be of one and the same Doctrine, for the main: One Church thunders Curses against another: Then, a Prince misled, with the aid of Papists and Atheists, spoiling and destroying the professors of the Truth, because they profess it, for the good and advancement of the Protestant Religion: Next, in a very short time, a Prince to have all his subjects declared Rebels: First, he is made declare the Scots; Then, he is constrained to declare the Irish: An Army gotten together in the King's name, declares all those that did oppose them, Rebels: The Parliament declares all those who in the King's name oppose them, Rebels and Traitors: Farther, under the King's Authority, the named Rebels in England by the King, maintain a War against the declared Rebels in Ireland. But the late carriage of things at Court, and by the Court-Instruments at home and abroad, hath solved the Riddle, namely, The Patent for the Rebellion in Ireland, The detaining of help ordained for the repressing of it, The Kings offer to go into Ireland, The Cessation, and bringing over of the Irish, and, The last-discovered Plot in Scotland, all other things laid aside, tell us clearly, howsoever the Proclamations and Protestations going in the King's name be soft and smooth as the voice of Jacob, yet the hands are rough as of Esau, destroying, and seeking to destroy the true Religion, grounded in God's Word, with the professors thereof, as also the lawful Liberty of the Country, and bring all unto slavery. Let Ireland and England say, if this be not true; and Scotland likewise, according to its genius, speak truth.  
I shall close up all with two or three Instances of eminent men amongst the Papists Clergy, to show clearly how they stand affected to the Protestants.  
Cardinal Pool, in an Oration to Charles the fifth, Emperor, saith, You must leave off the War against the Turks, and hereafter make War against the Heretics; so names he the professors of the Truth: He adds the reason, Because the Turks are less to be feared then the Heretics. Paul Rodmek in a Book express, tells us, That the Heretics must be put to death, slain, cut off, burnt, quartered, etc. Stapleton the jesuit tells us, That the Heretics are worse than the Turks, in an Oration he made at Douai. Campian the jesuit, in a Book of his, Printed in the year 1583, in Trevers, declares thus, in the name of his holy Order, Our will is, That it come to the knowledge of every one, so far as it concerns our Society, That we all, dispersed in great numbers thorough the world, have made a League, and holy solemn Oath, That as long as there are any of us alive, that all our care and industry, all our deliberations and counsels, shall never cease to trouble your calm and safety. That is to say, We shall procure and pursue for ever your ruin, the whole destruction of your Religion, and of your Kingdom. He speaks to the English. Now it is long since we have taken this resolution, with the hazard of our lives: so that the business being already well begun and advanced, it is impossible that the English can do any thing to stop our Design, or surmount it.  
Let these few Passages satisfy for this time. I wish that thou mayst reap some benefit of what is written here for thy good.  
So, praying for your happiness, I rest, Yours, in the Lord, D. B.   

The LIFE OF JOHN KNOX.  
JOHN KNOX was borne in Gifford, near Hadington, in Lothian, the year of Christ, 1505. of honest Parentage: His father was a brother's son of the House of Ranferlie, which is an ancient Family of Gentlemen in the West. When he left the Grammar School in the Country, he was sent to the University of Saint Andrews, to study under M. John Mair, who in those days was very famous for his Learning, which particularly did consist in the ergotie or disputative part of Philosophy, and in School-Divinity, wherein formerly, for many years together, almost all Learning was placed. In a very short time, John Knox became such a Proficient, that in this kind of knowledge wherein his Master most excelled, he surpassed him; and being yet very young, was thought worthy of Degrees in the School: Moreover, before the time ordinarily allowed by the Canons, he entered in Church Orders. Thereafter, laying aside the idle Disputes and Sophistry of the School, he betook himself to the reading of the Ancients; namely, of Augustine, with whose Writings he was much taken, by reason of their plainness and solidity. Last of all, he betook himself to the earnest study of the holy Scriptures; wherein having found the Truth of God concerning the salvation of Mankind fully revealed, he in good earnest did embrace it, and freely professed it; yea, made it his main work to make it known to all men, and believed by them; in which work he was very active and vigilant, at home and abroad, namely, at home. For the Cause of the Truth he suffered very much by Sea and by Land, in mind and in body; among foreigners, and amongst his own Countrymen, as ye may see in this History of the Church, which now here we present unto you: Which History, namely, so much of it, I mean, as formerly was published, hath gone commonly under his name, because he is the man of whom most is spoken throughout the whole History, as being a most earnest and diligent agent in the business of Reformation in the Church: Next, because he hath penned with his own hand, or spoken by word of mouth, the most part of the most remarkable and most useful things for Posterity in the History. Thirdly, the whole History is gathered out of his Papers and Manuscripts: And so ye see why it is generally received to be of John Knox. But to return to his Life.  
He being constrained for a time to leave his Country, by reason of the Persecution raised in Scotland, by the then Bishops, against the professors of the Truth, he came into England, where for some years he was busied, in preaching the Evangell of Christ, with a great deal of content and benefit to those that had the happiness to hear him. His chief abode was in Berwick, Newcastle, and London: This was in the days of King Edward the sixth, with whom he was in great favour and esteem; By whom being offered a Bishopric, he not only refused and rejected it, but with a grave and severe speech declared, That the proud Title of Lordship, and that great State, was not to be suffered to be in the Church of God, as having quid commune cum Antichristo; that is, somewhat common with Antichrist. King Edward being dead, the persecution of Mary made him leave England, with many other godly Ministers, who went beyond Seas. First, John Knox went to Frankford, where for a time he preached the Gospel to the English Congregation there; From whence he wrote the Admonition to England: But being molested there, partly by open Papists, and partly by false Brethren, was constrained to retire: And from thence he went to Geneva, from whence he wrote his Letter to Mary Regent of Scotland, his Appeal to the Nobility of Scotland, and Admonition to the Commons of Scotland. From Geneva, after some years abode there, he was called home to his own Country, the year of Christ 1559. which was the 54 of his age, by the Noblemen, and others who had taken upon them the general Reformation of the Church of Scotland; where, how soon that the reformed Church had any liberty, he was settled Minister at Edinburgh, where he continued exercising his Ministry to his dying day; but not without interruption, by reason of the Civil disorders that fell out in those days.  
During this his being at Edinburgh, he Preached many excellent Sermons; whereof there be but few that were printed and conserved to Posterity, he not being willing to busy himself with the Press: Yet some of them we have, as this, namely, which he Preached Aug. 19, An. 1564. and for which he was forbidden to Preach for a time: He, to make known to the world what ground there was to deal so with him, took the care to have this Sermon printed, as you will find it at the end of this History.  
Here I cannot let slip a remarkable passage; which was this; Anno 1566. the Earl of Murray was slain upon the Saturday: The morrow after, John Knox preached in Edinburgh; where, as he was reading the Papers wherein was written the names of those that desired the Prayers of the Church, he finds a paper with these words, Take up the man whom ye accounted another god: which he passed, without expressing any commotion, and went on with his Prayer and Sermon. At the end of the Sermon, he made moan for the loss that the Church and State of Scotland had, by the death of that virtuous man; and said, That as God in his mercy giveth good and wise Rulers, so taketh he them away from a people in his wrath. Then he added, There is one in this company that maketh the subject of his mirth this horrible murder, whereat all good men have occasion to be sorry: I tell him, That he shall die where there shall be none to lament him. He who had written the aforesaid words in the paper, was Thomas Metellan, a young Gentlemen of most rare parts, but youthful, and bearing small affection to the Earl of Murray; who, when he heard this Commination of John Knox, went home to his lodging, and said to his sister, That John Knox was raving to speak of he knew not whom. His sister replied, with tears in her eyes, If you had followed my advice, ye had not written these words; and withal told him, That none of John Knox his threatenings fell to the ground without effect. And so it fell out in this particular; For shortly thereafter the young Gentleman went beyond Seas to travel, and died in Italy, having no known man to assist him, much less to lament him. Towards the latter days of his age, his body became very infirm, and his voice so weak, that the people could not hear him, Preaching in the ordiplace, wherefore he made choice of another more commodious within the Town, reading to his auditors the history of the Passion, in which, he said, it was his desire to finish and close his Ministry. Thus he continued Preaching, though with much weakness, two months and more, after this retiring: And foreseeing that he was not to remain long with them, he was instant with the Counsel of the City to provide themselves of a worthy man to succeed in his Place. Master James Lauson, who at that time professed Philosophy in the University of Aberdene, being commended for a good Preacher, Commissioners were directed from the Body of the Church of Edinburgh, and from Master John Knox in particular, to desire him to accept of the Charge. To the Letter that the Commissioners carried, after that he had set his hand, he added this Postscript, Accelera mi frater, alioqui sero venies: Make haste, Brother, otherwise ye shall come too late: Meaning, That if he made any stay, he should find him dead and gone. These last words moved M. Lauson to take journey the morrow thereafter. When he was come to the Town, and had preached two several times, to the good liking of the people, order was taken by the Rulers of the Church for his admission, and the day appointed; at which day John Knox himself would not only be present, but also preach, though he could scarce walk on foot to the Chair; which he did with such fervency of spirit, that at no time before was he heard to speak with such great power, and more content to the hearers: And in the end of the Sermon, calling God to witness, That he had walked in a good conscience amongst them, not seeking to please men, nor serving either his own, or other men's affections, but in all sincerity and truth preached the Gospel of Christ: With most grave and pithy words, he exhorted them to stand fast in the Faith they had received: And having conceived a zealous Prayer for the continuance of God's blessing among them, and the multiplying of his Spirit upon the Preacher who was then to be admitted, he gave them his last farewell. The people did convey him to his lodging, and could not be drawn from it, so loath were they to depart from him; and he the same day in the afternoon, was forced to take bed. During the time he lay (which was not long) he was much visited by all sorts of persons, to whom he spoke most comfortably: Amongst others, to the Earl of Morton, who came to see him, he was heard say, My Lord, God hath given you many blessings; he hath given you Wisdom, Honour, high Birth, Riches, many good and great friends, and is now to prefer you to the Government of the Realm (the Earl of Marr, late Regent, being newly dead) In his Name I charge you, That ye will use these blessings better in times to come, than you have done in times past: In all your actions seek first the glory of God, The furtherance of his Gospel, The maintenance of his Church and Ministry; and next, Be careful of the King, to procure his good, and the welfare of the Realm. If you shall do this, God will be with you, and honour you: If otherwise ye do it not, he will deprive you of all these benefits, and your end shall be shame and ignominy. These speeches, the Earl, about nine years after, at the time of his Execution, called to mind, saying, That he had found them to be true, and him, therein, a Prophet.  
A day or two before his death, he sent for Master David Lindsay, Master James Lauson, and the Elders and Deacons of the Church, to whom he said, The time is approaching, for which I have long thirsted, wherein I shall be relieved of all cares, and be with my Saviour Christ for ever: And now, God is my witness, whom I have served with my spirit, in the Gospel of his Son, That I have taught nothing but the true and solid Doctrine of the Gospel; and that the end I proposed in all my Doctrine, was, To instruct the ignorant, To confirm the weak, To comfort the consciences of those that were humbled under the sense of their sins, and born down with the threatenings of God's Judgements: Such as were proud and rebellious, I am not ignorant that many have blamed, and yet do blame my too great rigour and severity; But God knoweth, That in my heart I never hated the persons of those against whom I thundered God's Judgements; I did only hate their sins, and laboured, according to my power, to gain them to Christ: That I did forbear none, of whatsoever condition; I did it, out of the fear of my God, who hath placed me in the Function of his Ministry, and I know will bring me to an account. Now, brethren, for yourselves; I have no more to say, but to warn you, That you take heed to the Flock over which God hath placed you Overseers, which he hath redeemed by the Blood of his only begotten Son. And you, Master Lauson, fight a good fight, do the Work of the Lord with courage, and with a willing mind: And God from above bless you, and the Church whereof you have charge: Against it (so long as it continueth in the Doctrine of the Truth) the gates of hell shall not prevail.  
This spoken, and the Elders and the Deacons dimitted, he called the two Preachers unto him, and said, There is one thing that grieveth me exceedingly; You have sometimes seen the courage and constancy of the Laird of Grange in the cause of God; and that most unhappy man hath cast himself away: I will pray you two to take the pains to go unto him, and say, from me, That unless he forsake that wicked course wherein he is entered, neither shall the Rock in which he confideth defend him, nor the carnal wisdom of that man whom he counteth half a god (this was young Lethington) yield him help; but shamefully he shall be pulled out of that nest, and his carcase hung before the Sun (meaning the Castle he did keep against the King's Authority: And so it fell out the year next following; for the Castle was taken, and he was publicly hanged, and his body hung before the Sun) The soul of that man is dear unto me; and, if it be possible, I could fain have him to be saved. They went, as he had desired, and conferred a long space with Grange; but with no persuasion could he be diverted from his course: Which being reported, he took most heavily. Yet Grange, at his death, did express serious repentance for his sins.  
The next day, he gave order for making his Coffin wherein his body should be laid; and was that day, as thorough all the time of his sickness, much in prayer, crying, Come, Lord Jesus; Sweet Jesus, into thy hands I commend my Spirit. Being asked by those that attended him, if his pains were great, he answered, That he did not esteem that a pain, which would be to him the end of all troubles, and beginning of eternal Joys. Oftentimes, after some deep meditations, he burst forth in these words; O serve the Lord in fear, and death shall not be troublesome unto you: Blessed is the death of those that have part in the death of Jesus. In the evening, which was the last of this wretched life, having slept some hours together, but with great unquietness, for he was heard to send forth many sighs and groans; one campbel, and one John Johnston, which two waited very diligently upon him, asked, after he awaked, How he did find himself, and what it was that made him to mourn so heavily in his sleep? To whom he answered, In my life time I have oft been assaulted with Satan, and many times he hath cast in my teeth my sins, to bring me to despair; yet God gave me strength to overcome all his tentations: And now that subtle Serpent, who never ceases to tempt, hath taken another course, and seeks to persuade me, That all my labours in the Ministry, and the fidelity that I have shown in that Service, hath merited heaven and immortality: But blessed be God, that brought to my mind these Scriptures, What hast thou that thou hast not received? And, Not I, but the grace of God in me: With which, he is gone away ashamed, and shall no more return: And now I am sure my Battle is at an end; and that without pain of body, or trouble of spirit, I shall shortly change this mortal and miserable life, with that happy and immortal which shall never have an end. After which discourse, a Prayer was said near his bed where he lay: which being ended, it was asked, If he heard the Prayer? He answered, Would to God that ye had heard it with such an ear and heart as I have done; Adding, Lord Jesus receive my Spirit. With which words, without any motion of hands or feet, as one falling a sleep, rather than dying, he ended his life. He was a man endued with many excellent gifts, and with a very great measure of the Spirit: God raised him up to be a chief Instrument of the glorious Work of Reformation. The Court clawbacks and parasites, have been, and are displeased with his Doctrine touching the Authority of Princes and Civil Magistrates, although there was never man born, who did more heartily reverence Civil Authority, nor obey more willingly the lawful commands thereof, than he: All his Doctrine concerning the Civil Authority, was, To correct the corruption brought in by the slavish flatterers, who, abusing the simplicity and debonaritie of those whom God has placed in Authority, maketh them inconsiderately to rebel wilfully and openly against God and his Son, and turn all things up-side down, and undo the poor people of God, for whose good and safety they are placed so high. Likewise were and are to this day the proud Prelates and idle belly-gods highly offended with his Doctrine concerning Church-Government, although he intended no other thing, but the pulling down of Antichristianisme fully, and casting all tyranny and Idleness out of the House of God. Never was a man more observant of the true and just Authority of the Church-Rulers, according to the Word of God, and practice of the purest Primitive times. He always urged pressingly due Obedience by the people, to the faithful Pastors and Elders of the Church. Although he was both learned and eloquent, yet did he not much apply his mind to compose Books for Posterity; for he was wont to say, That God had called him rather to instruct the ignorant, comfort the sorrowful, rebuke the sinners, and confirm the weak living in his time, then to make Books for ages to come. Nevertheless, he wrote several good Pieces; for besides what we have spoken of already, namely, he left these, A learned Treatise against the blasphemous Anabaptists, Two Treatises against the Mass, One, of the Eucharist, Some Sermons upon Genesis, Some also upon the Psalms, An Exhortation to all afflicted Churches, An Advice in time of trouble, The first blast of the Trumpet, etc.  
He died, Anno Dom. 1572, and of his age, 62. His body was interred at S. Giles, without the Church. To his Burial assisted many men of all Ranks; among others, the Earl of Morton, who being near to the grave, as the Corpse was put in, said, by way of Epitaph, Here lies the body of him, who, in his life time, never feared the face of man.   

THE PREFACE.  
THe SCOTS, by the most judicious Writers, and by those who have most diligently studied their Antiquities, are acknowledged to be among the first who embraced the Faith of Christ: yea, they are said to be, by some, of the very first-fruits of the Gentiles: For in few years after the Ascension of our Saviour Jesus Christ, the Apostles and Disciples being constrained to leave jerusalem and judea, by reason of the Persecutions raised against them by the Jews, according to the dispensation of the Alwise God, went up and down the world; and speaking to every People in their own Language, declared unto them the glad Tidings of Salvation in Christ Jesus. 
Scoti ex discipulis Joannis Apostoli Christianismum edocti sunt. Buch. Lib. 5. Multi ex Britonibus Christiani saevitiam. Domitiani metuentes in Scotiam commigrarunt, è quib is complures doctrina & vitae integritate clari in eâ. subsisterunt. Buch. Lib. 4.  Those who came into our Northern Parts, to wit, into Scotland, and first made known unto our Fathers the Mysteries of Heaven, were of the disciples of john the Apostle.  
Some years thereafter, to wit, in the second Persecution raised against the Christians, many Britons Provincials of the Empire, professing the Name of Christ, left their own country, and went into Scotland, for shelter from the general Massacre then executed throughout the whole Empire, by that bloody Butcher Domitian; and to enjoy the freedom of the Gospel, which they knew to be received then in Scotland. Among these fugitive Britons there were sundry learned and pious men, who stayed in Scotland (the Persecution ended) propagating the Faith of Christ there by their Preaching. This we have related unto us by the Historians of best trust. We have not then from the Sea of Rome our first Institution in the Christian Faith; yea, we are so far from it, that, for many years together, we hardly had any communication with Rome at all. Palladius was the first, some years after the beginning of the fifth Age, who made our acquaintance with Rome; although the general current of the Romish Writers give out, That the Gospel was first planted amongst us in Scotland by the means of Victor Bishop of Rome: Yet Baronius, that renowned Chronologer, albeit he would fain have the Scots owe this Obligation unto Rome, disclaimeth this opinion of his Party, as untrue, and disagreeing with the best Antiquity.  
Tertullian, who lived in the second Age, and wrote Books divers years before the end thereof, and so was so near the planting of the Christian Faith amongst the Nations, 

E●angelium fuit diffusam in omnes orbis parts, etiam in Britanniam usque, eamque insulae partem, ad quam Romanae vires nunquam penetr●rum.  
Tert. lib. contra Judaeos. Antoninus Pius Britannos vicit, alio muro c●spicio submotis Barbaris ducto. Jul. Cap. Britanniam, muro per transversam insulam ducto, utrumque ad finem Oceani munivit.  
Adrianus murum primus ducit, qui Barbaros Romanósque dividit, Aelius Spartianus. Venit & extremis legio praetenta Britannis, Quae Scoto dat froena truci, id est, opposita Scotis, quae eorum furorem a Britannis propelleret in extrem● limit Britanniae & Scotiae, ut explicat Buchan. Lib. 1.   that in a manner he may be said to have been an eyewitness unto it, in his Book against the Jews, speaking how the Light of the Gospel was spread thorough the whole world, saith thus, The evangel was diffused into all the parts of the world, yea, into Brittany, and into that part of the Island whereunto the Roman Forces did never pierce. By these last words of Tertullian, are meant the inhabitants of that part of the Island which lieth benorth the walls, first built by Adrian, then by Antoninus Pius, thirdly by Severus; and these were the Scots by name: For the Romans put walls betwixt them and the Scots Bowe-men, as our Poet expresseth it: 
Roma sagitti feris praetendit maenia Scotis.   
And Claudian, many hundred years before this our Poet, speaking of the Legion which then was called from its Garrison on the aforesaid walls, saith thus, The Legion came, which was placed before the utmost Britan's, and which bridled the fierce Scot  
Lucius Florus, many years before Claudian, who wrote towards the later end of the fourth Age, to wit, in the beginning of the second Age; and Spartianus, who allegeth Florus, writ towards the later end of the third Age. Lucius Florus the Poet (is the same with the Historian, who writ the short History of the Romans, as judgeth Salmasius) is brought in by Aelius Spartianus, in the History of the Life of Adrian the Emperor, 
nolo●aesar ●aesar esse, ●mbulare per Britannos, & Sc●●ic●● pati pricinas,  saying these words, I would not be Caesar, to walk among the Britan's, and suffer the Scots morning hoar Frosts. The word pruina, which the Author useth, doth signify so much; for it is quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, morning. What Florus, in these words here alleged, calleth in his Language Scoticas pruinas: Claudian calleth Caledonias pruinas, 
Inque Ca●edonis posuit qui castra pruinis,  speaking of another Roman, in these words, And he placed his Camp in the middle of the Caledonian morning ●oar Frosts. I know that commonly in Spartian, of whom we have these Verses of Florus, it is read, Scythicas, for Scoticas, but wrong, notwithstanding that the great Critics have not corrected it: For how, I pray you, can Adrian be said to suffer Scythicas pruinas, who never was in the Country which then went under the name of Scythia? yea, the Romans had never any War with the Scytheses; for albeit the Scytheses heard of the Romans Arms, 
Scythae dudiverunt, sed nunquam senserun● arma Romannorum.  yet they never felt them: Besides, what sense had it been in Florus to say unto Adrian, That he would not be Caesar, to walk in Brittany, and endure the morning hoary Frosts of Scythia? For although the Romans heard say, That Scythia was a cold Country; yet they more perfectly knew Scotland to be cold, having been upon the place. Now it was very easy to those who copied Books of old, and hardly understood what they writ, to change one letter for another, namely, when two letters are so like one to another, as these two Vowels O, O; for O not being Initial or Capital, was written formerly without the draught under it, which hath been written for distinction sake, as we see it commonly now, thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This change of these two Vowels, hath been found elsewhere then in this place of Florus, by the Critics, in the same words; who seeing the name of the Sea upon the Coast of Scotland written Scythicum, presently mended it, and made it Scoticum. Then Erasmus smelled out the same fault in Jerome his Epistle to Ctesiphon, 
Britannia & Scoticae gentes Mosem & Prophetas nondum cognoverant.  against Palladius, and his disciple Caelestius, in these words, Britanny and the Scots Nations had not then known Moses and the Prophets. Erasmus finding Scythicae, he changed it into Scoticae.  
Lucius Seneca, about an hundred years before Florus, that is, about forty years after Christ, now 1600 years since, in his Satire upon the death of Claudius, makes mention of the Scots in the composed word Scoto-Brigantes, as thus followeth; 
Ille Britannos ultra noti littora ponti, & Caeruleos Scoto-Brigantes dare Romuleis colla catenis jussit.  He (i. e. Claudius) commanded the Britan's beyond the known Seas, and the blue Scoto-Brigantes, to submit their necks to the Roman Chains. This word above named hath puzzled many of the Critics how to read it, so that a right meaning or sense might be had of these lines, with the true measure of the Verse, some reading it one way, some another way; till at last, the learned joseph Scaliger corrected it as you have it here, giving to the words a plain and easy sense, and keeping the law of the Verses, against which all others did fail: And to this Correction of Scaliger hath submitted many learned men: 
In quibus Buchan. lib. 2. Et Salmasius in Plinium. Ex coloribus maxime purpureo & Cerulaeo delectautur prisci Scoti.  yet some, partly for envy against the Nation of whom is here spoken, partly for vanity, will stand out against the truth, because of the authority of this Correction, at whose great and most rare Learning they are offended, as the former are at any advantage that the Nation whom these words doth concern may have. The Scots are called Cerulaei, or blue, because they used much blue in their Garments; and so doth the old Scots to this day, witness their Plaids, whereof the best sort ordinarily hath the ground blue; as also their blue Caps. 
Mamertinus in Panygyrico ait, britons habuisse bellae contra Scotos & Pictos, ante Jul. Caes. Buchan. lib. 2. Ejus partes habitatores saepius a Britannis scriptoribus Britones quam Brit●nni nominatur. Buc. l 2.   
Mamertin, in his Panegyric to Maximinian, tells us, That the Britan's had War with the Scots and Picts, before julius Caesar entered into the Island. So, by these Testimonies, ye see how injurious they are unto the Scots, that will not have their name known, till many years, yea, some hundred years after the entry of the Romans into the Island.  
The Romans having settled themselves in the Island, they divided the whole into two parts: Their part, or the South part, they called Britannia major and superior; and their Provincials went most commonly under the name of Britoneses, although sometimes under the name of Britanni, but not so oft: 

Nomen Scotus erat commune omnibus gentibus quae excursionibus loca populi Romanae infestabant. Scal. in Euse. Sic vocat eos Beda modò transmarinos modò peregrinos Quod etiam notat Buch.  
Scoti dicuntur non solum Brigantes qui ex Hiberu. in Britanniam transmiserunt, sed etiam indigena Britanni veri Picti, Sermone prorsus a Brigantibus discreti. Scal.   and they were subdivided into several Peoples. The other part of the Island without the Roman Province, that is, the northern part, was called Britannia minor, and inferior: Now all the inhabitants of this northern part, who were in continual Bicker and War with the Romans and their Provincials, were called Scoti, sometime Transmarins, sometime Foreigners; and they did consist of two chief Peoples, to wit, brigants, and Picti; which both were subdivided into several lesser People's, of which we forbear to speak at this time. So the name of Scoti was at first appellative, and given to more than to one People; but in success of time, appropriated to one. And this is not singular in this name, for the proper names of divers Peoples at first hath been appellative, and thereafter appropriate to one alone: I will instance only in one, for brevity sake, which is this; The name Frank or French, at first was common to all those that stood out together for Franchise and Liberty against the Romans about the Rhine, and other parts of Germany; But at length it became peculiar unto one people, as we see it is at this day. Moreover, that the name of Scoti was appellative, and given to more than one people, you may clearly see by the ordinary expression of ancient Writers in the plural number, thus, Scotorum gentes, Scoticae gentes; when otherwise all men ordinarily, both by word and writing, have ever used, and to this day use the singular number, speaking of one people; as gens, not gentes; populus, not populi; nation, not nations.  
As all the northern people of the main Land, or Continent, both in Europe and Asia, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Strab. lib. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  went anciently under the name of Scythae, witness Strabo, in these words, The ancients commonly called the northern people Scythes. And in another place he saith, The ancients did call by one name of Scytheses all the known places towards the North. He means, in the Continent, or main Land. So the northern people of Britanny, which is another little world, were of old, and to this day are called Scoti. The two names Scytha and Scotus do signify one and the same thing, to wit, an Archer, or Bowman; in Latin, Arcuarius; in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The ancient Writers tell us, That the Scytheses were much given to Archery, and to Hunting; so were anciently, and to this day are the old Scots Bowmen; In Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keshut, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keshet, Bow. And so you have the signification of Scytha and Scotus; which are truly one and the same, with little change, more in Latin then in Greek; for the one is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so at first the other was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which afterward they turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is the true origine of the name Scotus: It comes neither then from the fabulous Scota, neither from the foolishly-invented 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, darkness; For if the days be as long in summer, as the nights are in winter, Why should the Country be called Scotia, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rather than Photia, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, light? Also the Britain Writers use one and and the same word, when they speak of Scyth and Scot, to wit, y Scot; as likewise the Low German calleth them both Schutten: From the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keshet, we have the vulgar schut and schot. Now this Etymology of Scot, as it is true, so it is easy, by the transposition of a letter; to wit, by putting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which is ordinary, not only in the derivation of words from one Language into another, but also obvious in one and the same Language, in common discourse. Let this one Example satisfy for all, to be short, Is not one and the same word both written and pronounced, according to the writing thirty and thrity, in our vulgar Tongue? As the names of Scyth and Scot do signify one thing; so the people, in many things, may be said to be like one another; as for Example; The Scytheses, in the Continent, generally were of two kinds; to wit, European, and Asiatick: So the Scots in Brittany were of two sorts in general; to wit, the brigants, and Picti. Next, the Scyths did not till the ground, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but feeding cattle and sheep, had a Custom to remove from one place or solitude to another: Of old, so did all the Scots; and to this day, the ancient or prisei Scots do. 
Strab. lib. 11. Hence they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Scytheses did live much upon milk, and so do our old Scots. The Scytheses, not knowing the use of riches, 

Scythae ab alieno imperio aut intacts, aut invicti.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Sola manet invicta Britannia Scotis. Gens laboribus & bellis aspera.   did not desire them: and so it is with many of our old Scots. The Scytheses were never vanquished by Foreigners: so the Scots were never utterly overthrown, although they have suffered very much by their enemies at several times. The Scytheses were hard for toiling and War; so are our Scots, as is known to all, etc.  
We have said, That the In-dwellers of the north part of the Island were named Scoti; and that by a general Division they were of two kinds, brigants, and Picti: Now we must inquire who are brigants, and who Picti; where they both lived, and from whence they came. And, to begin at Picti, They inhabited the East side of Britannia minor, which is the best: and, for the most part, they were of the ancient native Britons; of whom, sundry of old, before the entry of the Romans into the Island, had drawn themselves Northward, to have more elbow-room for their course of life, which was, To feed cattle, and to hunt, removing from one place to another, whereunto largeness of Bounds is required. Then others of the old Britons flying from the Tyranny of the Romans, upon grievance, went from time to time Northward, beyond the Limits of the Empire, to their ancient compatriots.  
Next came in to these North Britan's, at divers times, several Colonies of Northern people from beyond Sea. Hence it is, that some late Authors have written, That the inhabitants of the East side of Britannia minor came from Scandie. The North Britan's having received these men come from beyond Sea, into their Society, and being joined with them, made up a People, called the Romans and South Britons Picti, because they continued the Custom of painting their bodies, of old in use among many Nations: which custom the South Britons left off, with other Rites, now become Provincials of the Empire. The whole Island was first called Albion; of which we shall speak anon, God willing.  
Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Britannia, which signifieth a woody Country; for of old it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sylvis obsita, covered with Woods, as Strabo terms it. And to this day, we see that part of the country opposite to the Continent, full of Woods and Enclosures. We find in ancient Authors, the Peninsule of Italy, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Vide Sal. pag. 321. in Plin.   next Sicily, whereof Rhegium was the Metropolis, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the same reason, because it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Strabo names it also. The Origine of the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barat, which signifieth several kinds of trees, Fir, Ash, Cedar, etc.  
The Picti had divers people under them, whereof the chief were Caledonii; by whose name, sometimes all the Picts were named, although Caledonii properly were those of the Picts who dwelled among the lesser hills; of which hills, some are called Ocelli montes, in vulgar language Ochell hills. The country of the Caledonii did begin at Forth, and went Northward beyond Tay, where their chief City was Caledon, now Dunkell, by a transposition. In this country were the Woods called saltus Caledonius, or sylva Caledonia. The rocky and hilly part of Aetolia in Greece, was called by the same name: and there was there a Town of this name, yea, and a Forest, so much spoken of by the old Poets. True it is, That the second vowel is now and then changed, which makes no difference; for in words the consonants are mainly regarded. Strabo, Lib. 10. calleth the one and the other country 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hilly and stony or rocky: the name cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Galeaetan, which is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tumulus asper, a rough little hill.  
Benorth the Limits of the Empire in this Island, all people, beside the Picts, were called brigants, which importeth as much as In-dwellers of Mountains, or high hills: So you have the brigants near the Lake of Constance, indwelling Mountains. On the Alps in Dauphin you have Brigantium Brianson, the highest Town in Europe. The brigants of Spain, as those of Ireland, of old did inhabit Mountains; and so did our brigants in this Island mainly keep upon the Mountains. The name cometh from Briga, Brica, or Bria, as it is diversely written: It signifieth an high place, or Mountain: Our vulgar hath interpreted it Bray; hence we haply call our brigants Bray-men, whom we call otherwise High-landers, or High-land-men. Strabo tells us, That bria, amongst the Thracians, doth signify a Town, or City. And so the word Bria must needs come from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bira, Town or Palace, by the transposition of a letter; which is ordinary in the derivation of words, as we have said a little before. Here, for further proof of the transposition of a letter in a derivative word, take this example only, Dumbarton, for Dumbriton.  
Cansabon, 
Hesychius explicat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ubi lego 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut vulgò legitur.  in his Notes upon Strabo, tells us, from Hesychius, That bria signifieth a Village or Town upon a hill: So bria signifieth not simply a Town or Village, but such a one as is builded upon a hill. And truly, in the most ancient times, Towns or Villages were, for the most part, builded upon high places; as any man that hath taken the pains to remark, either by Histories, or by considering the places he may have seen, knoweth. So then brigants are men inhabiting the hills, or having their Towns, Cities, Villages upon the hills. Yea, in old times, when they had not yet fixed their abode certain, they were wont to remove from hill to hill, as we have said formerly; and to this day some of our Highlanders do, within their own extent and limits.  
The brigants in the Continent namely, were so given anciently to take away goods from their enemies with a strong hand, that by success of time, all those that openly did rob and plunder, were called brigants: And the French has from hence derived the verb, Brigander, to rob or plunder. Next, there is a kind of Armour called Brigantine, the use and manner whereof is borrowed from the brigants; it is like a Male-Coat. Lastly, there is a kind of Ship used at the Sea, called Brigantine, of the middle size, as being most proper for War at Sea. Thus much for the name of brigants.  
The brigants of this Island came hither from Ireland, at divers times, and upon divers occasions. The brigants in Ireland, by Ptolemy, 
Vide sis Ptolomaei Tabulam primam Europae; Et Ortelii tertiam: qùas conferas veii●▪  are placed well Southward: But those that are come after Ptolomee, I mean those of nearer Antiquity, have placed them more Northerly by many miles; as ye may see easily by looking upon Ptolomee his Maps; and Ortelius his Maps of Geography of the Ancients. So ye see that the brigants, at their first coming to Ireland from Spain; for thence they came, with many other inhabitants of that Island, dwelled in the South parts, but by degrees drew Northward, for conveniency to their wand'ring course of life, in keeping cattle, and hunting, and for freedom from the trouble of too near neighbours: They went, by success of time, so far North, till at length, having come to the part next unto Britanny, they came hither, and possessed themselves of the little Islands and hills next unto Ireland; and finding themselves firted in this newfound Land for their purpose, according to their mind, they made their abode there, and drew daily more and more company unto them, 
Scoto-Brigantes primò ex Hibernia in Aebudas insulas & Montana continentis his proxima venerunt sine certo Imperio: deinde accersiverunt Fergusium cum novis Colonis cum res eorum crevissent, quem in Regem sibi sumpserunt.  till at length they made up a great Body of people in Britanny, and by little and little came all along the West side of Britanny, keeping the hills, till they came to the River Belisana, that is, Rhibet, in Lancashire, and from thence went strait Eastward, till they came to the mouth of Abus, now Humber.  
The North Britan's were glad to give them way, contenting themselves with the East side of Britannia minor (which indeed was, and is the best) and were glad also to have them for a Rampart against their enemies in the South, or in majore Britannia. 
Ab Hibernia Scotici generis fuere Brigantes qui circa Eboracum habitabant, magna & valido natio, ac totius insulae latitudinem obtinebant. Buch.  The brigants were great enemies to the Romans, with whom they had divers Bicker; but at last they were compelled to go Northward, and were hemmed in by the wall built by the Romans, betwixt the fluve Tina, now Tyne on the East side, and Itrina, now Eden in Cumberland, on the West side. Although they left the Country besouth this wall, yet the Romans continued there the names of brigants; yea, some of the brigants, alured by the bounty of the Soil, did choose rather to submit to the Roman yoke, then change their abode, although it was with thraldom. Then, after many various encounters with the Romans, they were yet constrained to yield more ground unto the Romans, who hedged in both them and the Picts northward with a Wall, betwixt Bodotria, or Forth, and Glotta, or Clyde. At last, the Romans, by cunning, raised jealousies betwixt the brigants and Picts, and so not only withdraws the Picts from the friendship of the brigants, but makes them join with them, to overthrow the brigants; and taking occasion of the brigants domestic troubles, fights with them; yea, at length, after a bloody well-fought Battle, defeats them, giveth the best of the Lands they possessed to the Picts, for their reward. After this the brigants were constrained, for the most part, (I mean of the better sort) to retire thence, whereof some went to the next Isles; some returned to Ireland, to their ancient Patrie; and some went to the North Countries beyond Seas, and so they were for a time distressed, and in exile, till after divers attempts, they were restored again under the conduct of Fergus the second. Here let us remember, That the whole Island Britanny was first named Albion, from Albe, or Alpe, which signifieth hill, or high place. This word Albe, or Alpe, cometh from Albus, white; and this from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laban, per metathesin, Alban, Albus; & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek; because the high hills and mountains, 

Britannia modò nomen totius insulae, modò partis ejus quae Romanis fascibus parebat eamque pars nunc Humbro, nunc vallo ad ●inam, nunc vallo ad Fortham finiebatur.  
johannes Forderus, in his 2 Book, 7 ch. of his Scoti-Chronicon, tells us, That Albania, that is, Albion, began for a time at Humber, then at Tyne, then at Forth.   yea, in the hot Countries, are frequently covered with Snow, and so appear white; witness the high hills betwixt France and Italy, which, by reason of their highness above other mountains, are named particularly Alps. The Island, when it had given unto it the name of Britannia, by little and little left off the old name of Albon, which continued in the North part of the Island, benorth the limits of the Empire; and so the whole Country beneath the Humber was called; and Albion in this second sense, in following times was called Britannia minor, as we have heard; but as the Romans did gain ground upon the in-dwellers of Albion, or Britannia minor, beating them Northward, they lessened Albion, or Britannia minor, so far, till they brought them to keep North Bodotria, or Forth, and Glotta, or Clyde.  
Last of all, the Romans having by their cunning divided the brigants and Picts; and having drawn the Picts on their side against the brigants, Albion was taken for that part of Britannia minor, beyond Clyde and Forth, which did not belong to the Picts; that is, the Northwest side of that hilly Continent, with the hilly Islands adjacent, where to this day dwelleth our Highlandmen, or Highlanders, who are the remnant of the ancient brigants. That the ancient name of a whole great Country, as this Island is, should be conserved in one corner, or a little portion thereof, may not seem strange, I have thought fit to tell you, That you have the like in our neighbour Country, of old called Gaul, now France; where the ancient name of Gaul, among the vulgar, is only conserved in a little Country lying about Sens, of old, Senones: this little Country is called Pays Gaulois, and is divided in Haute, & basse Gaul. So it was judiciously said by the Historiographer, The name of the Isle Albion is derived from Albe, and remains in Scotland, as it were in its Native Soyl. 
Nomen insulae ab Albo ductum Albion, in Scotia velut in natali solo haeret. Buch.   
Of Alpe, or Albe, signifying hill, or high place, you have the in-dwellers thereof sometimes named Albani, as in Asia, Dalmatia, Italy, and North Britannia; and their Country Albania, sometimes Albici, Albigois in Languedock, and their Country Albium, or Albi, in vulgar language, sometimes Albini, or Alpini, and Albienses, as the in-dwellers of our Albion, who to this day call themselves as they have done of old, etc. which name is one and the same with brigants. Here let us remark, That as the Provincials or In-dwellers of Britannia superior, subject to the Romans, are ordinarily called by the Writers britons; so the others, benorth the Empire, have been called by the Writers Britanni, peregrini, & transmarini, strangers, and beyond-Sea-men, as if they had been of another Island. And truly, if it were not for the Straight betwixt the River's afore-named, which did serve for Border unto them, they were in another Island. Hence England is said to be inter quatuor maria. 
In Albio sunt brigants Ptolomae. Tacitus, & Seneca.   
Ptolomeis, Tacitus, and Seneca tell us, That the brigants inhabited Albion, which when they writ, was that part of the Island beyond the Roman Empire. Therefore the brigants were then Albini, or Albani. 
brigants circa Eboracum fuerunt Scotici generis, magna & valida natio. Buch.   
Moreover, the brigants about Eboracum, now York, were of the Scots, who came from Ireland, a great and mighty People.  
john Fordon, in his Scoti Chronicon, writes, That the Scots came so far South as Humber, and possessed Lands there. Also the Isle of Man was for a long time under the Crown of Scotland; which Isle is as far South, as the Country about York, although it be Westward, and in the Sea. And these were the brigants we now have spoken of. 
Florente tum Imperio Romano brigants in Albium trajecerunt.  The brigants, at their first coming into Albion, came, as we have said, without any certain or settled way of Government: but being grown to a considerable number or Body, they sent into Ireland for Fergus the first, to be their King; whose (with a new Colony) coming into Albion, is reckoned to be about Alexander the Great his time; that is, about three hundred years before the Birth of Christ.  
The brigants, alias, Albini, for a certain time, by some have been called Dalreudini (although this name did not last long) from the King Reuda, 

Deind post aliquot aetates domo pulfi in Hiberniam redierunt, unde majore cum numero duce Reuda in Albium reversi sunt.  
Quinte Caledonios' iterum visure Britannos.   who brought into Albion the second remarkable Colony from Ireland, after Fergus, about 180 years before Christ; that is, about 220 years after Fergus, And Dale, which signifieth Country and Province, as is known to this day: There is a certain place in the West of Scotland, called to this very day Ridsdale.  
We have heard, That the people benorth the Roman Province, upon the East side, were originally Britain's, whence they were called Britanni Picti; and sometimes Britanni Caledonii, from one of the chief people; sometimes simply Picti, or Caledonii. Also we have heard, That the people benorth the Province, on the West side, were come from Ireland, and called brigants, or Album; yea, for a time Dalreudini. Likewise we have heard, That all the people benorth the Empire, by a general Appellation, were called Scoti, where they were all spoken of together: but when they were spoken of apart, those of the East were called Scoto-britanni: Those of the West were called Scoto-brigantes, as we have heard out of Seneca.  
Moreover, by progress of time, the Irish came to go under the name of Scots, with those of Britannia minor, or Albion, who from them had help, 
Hiberniam nominatam Scotiam a mediae aetatis scriptoribus observaevit Ortelius in Geographia.  supply, and recruites, in their War against the Romans and Britan's Provincials. Thus naming the Irish by the name of Scots, began some hundred years after Christ; that is, towards the middle Ages. And about that time Ireland was called by the name of Scotia, as Abrahamus Ortelius hath remarked, in these words; I have observed Ireland to be named Scotia, by the Writers of the middle Age. And so it hath been observed by the learned, That ancient Authors did never name Ireland Scotia; as you may see by those who have exactly reckoned up the old names of Ireland, 
Videses Hermolaum Barbarum in Plinium, & Vadianum, in Solinum.  out of the ancient and Classic Authors. So it was not said much amiss by one, That this naming of Ireland by the name of Scotland, was first about Beda his time, who lived in the beginning of the eighth Age. Scaliger tells us, That the word Scot is no Irish word, but British; that is not used in Ireland, 
Scotus non est nomen Hibernicum, sed Britannicum.  but in Britannia: what is the origine and signification of the word, we have heard before.  
As the Irish began to be called Scots, so the Picts left off to be so named; now withdrawing themselves from the brigants, or Albini, and striking in with their enemies the Irish, by the Writers were called Scoti Hibernienses, and the Albins were called Scoti Albienses: And Ireland was called Scotia major, because Albania or Albion in those days, which they called Scotia minor, was of less extent. But this name of Scots was not for any long time given to the Irish; So that at length the name of Scots became peculiar to the Albins or brigants alone.  
Lastly, the Albins having subdued the Picts, and made them no more a People, communicated into the Country, newly conquered by them, the name of Scotia, as one Country with Albinia; and so all the in-dwellers there, were called Scots, with the Albins, as one people with them, and so they are to this day.  
Now the Albins or brigants being the only Masters of Britannia minor, came to be called Scoto-Britanni; as the Picts had been of old, and are upon occasion called so to this day, to distinguish them from the South Britons, of whom, some are called Cambro-britanni, the rest, Anglobritanni.  
Although the ancient brigants were called by foreigners Scoti, namely, by the Britons Provincials, and the Romans, yet they did never name themselves so, by this name Scoti; neither do the High-landers to this day, in their own language call themselves Scots, but Albins. So Scaliger had just reason to say, That Scoti was not an Irish name. As the Hellenes did never name themselves Greeks, although they were so commonly called by the foreigners: And the Misraims' did not call themselves Egyptians, although foreigners named them so.  
The Scots now adays are divided in Highland-men, and Lowland-men: The Highlanders are the true Progeny of the ancient brigants, or Albins, for the most part, I say, because some are come in later times from other Country's. And to this day our Highlanders, as the brigants of old, makes main use of their Bows and Arrows, in their war, namely, when they are among the hills; so when they praise one for a Military man, they say, He is a good Bowe-man, and Bray-man; which two Epithets were expressed by the ancients in one composed word, Scoto-Brigantes.  
The Lowland-men are made up of divers Nations; for a few of them are a little remnant of the ancient Picts; other few are descended from the ancient Albins: who leaving the hills, after the defeat of the Picts, did betake themselves to the Low Country. Divers from the South parts of Britanny, had fled thither from the Tyranny of the Saxons, Danes, and Normans, as they did of old from the Tyranny of the Romans. Then the English, being so oft in Scotland with their Armies, have left divers in the Country. Also Marriages, and other private occasions, have drawn sundry men from England into Scotland. Lastly, sundry of the low-country people are come from beyond Seas, as from France, Germany, Hungary, Flanders, Ireland, etc. of late days: So all being reckoned, they are but few in the Low Country come of the old Albins, brigants, or old Picts.  
The Low-country men calls the High-landers Irish, not so much for their ancient descent, as for their language, only differing from the Irish by dialect; and for their ways of living not much unlike: yet one main difference is to be seen in the activity of the Scots, and the laziness of the Irish. On the other side, the Highlanders calls the Low-country men Saxons, not so much for their descent (although many of them are come from the Southern people, as we have said, who are a Progeny of the Saxons) as for the language, which differeth only by dialect from the language of the South, which acknowledgeth the Saxon language for its mother Tongue, and for the way of living not so different, save that the Scots are harder bred, and consequently, more fitted for toiling at War namely, than the English are; for we see the English to have pain to toil, and endure Wars, at the first going to the Field, by reason of their tender and soft breeding. The language of the South- Britons of old, was not much different from that of the Gauls, from whence they came into Albion; witness Tacitus, in Agricola his Life: The Gauls than did speak a corrupt Greek, 
In no Language are the Greek Authors so well turned, as in French.  for they are come of the Greeks. Besides, many words of the old Gaulois, the phrase and construction, are to this day in the French language kept; which doth signify, that of old the Greek was spoken in Gaul, although corrupt grossly by ignorant men without learning, who neither could read nor write. Yet in the South parts of Gaul, near the Mediterranean Sea, wherein the Greek Islands are, the Greek was spoken and taught, at Marseilles namely. The ancient language of the Britons suffered a great change by the Romans, and other foreigners, who brought in amongst them their terms of Law, of divine Service, of War, and of Policy, with the names of divers Commodities, and the names of divers Trades.  
When the Saxons and Danes came into the Land, they confined the remnant of the ancient Britons unto the West Country, with their language, such as it was left unto them by the Romans, and other foreigners of old, and with themselves planted the language which is spoken in all England now adays, with some alteration and change. The first notable change happened by the Normans, in whose language the Law hath been administered, etc. The next change is from the Latin, in which language divine Service hath been for many years Officiated. Then the English language hath borrowed from all neighbour Nations many words, without any great change; so that the English language is said to be the quintessence of all neighbour Languages: From it the Scotish Tongue differs but in dialect, as we have said. The Highlanders Language, as hath been said likewise, is Irish, which of old was a corrupt Greek also; for the Irish came into Ireland from the North parts of Spain, who spoke a corrupt Greek, as those of Gaul did; for the ancient in-dwellers of the North parts of Spain came also from the Greek Islands. So that of old, the Language of the ancient Britons was not altogether strange unto the brigants, or Alpins; yea, in this time wherein we live, notwithstanding the great changes that both the Languages have sustained by time, and Commerce of foreign Nations, they have many words which are one and the same, signifying the same thing.  
Thus much I have written of the beginning, names, way of living, and Languages of Scotland, to make known to all, how unjust and injurious unto us are some modern Antiquaries of our neighbour Countries; who first think they cannot prove their own people to be sufficiently ancient, except they take from their neighbour their just right of good Antiquity. Next, they conceive they cannot set forth fully enough the greatness of their own Country, except they make their neighbours no people at all, or at least, hardly considerable. Thirdly, they imagine, That they cannot extol and magnify the glory of their Country highly enough, unless they not only depress and extenuate their neighbour's name, but also attribute unto themselves the advantages of their neighbours. But if these Antiquaries had considered with the eyes of men, That there is enough to be said for the credit of their own Country, without wronging others, they had not so stuffed their Books with mistaken and mis-applied Allegations of good ancient Authors, nor with Collection of fabulous and lying Monks tales, wherein some of them do fancy Learning mainly to consist. But of this enough.  
For this place, I will only add this: As the Scots, although they be not of the greatest people, yet they are truly one of the most ancient People in Europe; So I dare be bold to say, That God (to whose praise be it spoken) in his goodness towards them hath raised up of them, and amongst them, so many excellent and virtuous men, in Church and State, in Piety and Learning, in Policy and War, at home and abroad, of old and of late, that few Nations, ancient or modern, although of greater bounds, can compare with them; fewer equal them, and hardly any at all go beyond them in this; for which we praise God, who of the best things hath given us the best measure; and say with the Historian, 
Terra virorum f●rtium quam frugum feracior  That the Land is more fertile of good men, then of good fruits.  
But now, since all former walls of separation and division, both ancient and modern, Civil and Ecclesiastical, are in a great measure taken away by God's blessing: and since in so many respects the Scots and English are so near one unto another, as we have said: But above all, since they both are members of the true Church and pure Spouse of Christ Jesus, to the upholding of whose Truth, and purging of it from uncleanness they have newly bound themselves together as one People, yea, as one man, Let them then, in God's Name, laying aside all excuses, envies, jealousies, and by-ends, as feeling members of one and the same Body, concur unanimously, with their mutual and best endeavours, to settle the true Worship of God in all true purity, and quiet all things speedily with wisdom, to the good of the people, with due obedience to our lawful Sovereign under God, as we are taught by the Law of God, the Law of Nature, the Law of Nations, and the Municipal Laws of our several Countries. But to return to the Church.  
The Scots, although they received amongst them the light of the Gospel with the very first of the Gentiles, as we have said, yet had they not the Evangel so universally professed thorough the whole Country, till towards the first years of the third Age; that is, till Donald the first; who not only professed the Faith of Christ himself, with his Family, but did his best to cast out Idolatry wholly from his Dominions, and to settle the Ministry of the Gospel in every corner thereof: But this religious King could not bring to pass this his good Design fully, being diverted by continual Wars against the Romans the whole course of his life.  
After the death of Donald, till toward the later end of the third age; that is, to the Reign of Crathilinth, this work of totally putting down Idolatry, and settling the Gospel every where in the Country, by the negligence of the following Princes, was at a stay. In this King Crathilinth his days fell out the ninth persecution under Aurelius, and the tenth under Dioclesian, which gave occasion to many Christians from divers parts of the Empire, but namely from the South parts of Brittany, now another time to fly into Scotland for refuge, as they had done before under Domitian. Among those fugitives who did then repair into Scotland for shelter from the general massacre, were many excellent men in Piety and Learning, whom the King Crathilinth not only kindly received, but also employed to aid and help him and his Council in the further settling of Christ's Truth in his Kingdom, and in the total extirpation of Idolatry out of it; which was so much the harder work, because of the Druids, the principal false Prophets, and Idolatrous Priests in those days; who not only by their subtle hypocrisy, and sense-pleasing Divine Service, but also by a cunning forecast, having drawn into their hands the hearing and determining of Civil affairs, had so gained upon the spirits of the poor and simple people, that they could not imagine how to be without them, and live. The resolute care and diligence of King Crathilinth and his Council, with the help of those pious and learned men, surpasseth all difficulties; and having put quite down the Groves and Altars under the Oaks, and, in a word, all Idol Service, established the pure Worship of the true God in every place of his Dominions, and filled up the rooms of those false Prophets, with godly and learned Teachers of the people; which was done every where thorough the Kingdom, but particularly in the Islands, which those pious men chose for their principal abode, as being most fit for a retired life; and namely, in the Isle of Man the King Crathilinth caused to build a Church to the honour of our Saviour, which in following times, by corruptions, was called Fanum Sodorense, for Soterense, the word original is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hence the Town near the Church was called Sodora, as Minster in our vulgar language, and Moustier in French, signifying a Town, in a secondary signification, near a Church. Those godly men being settled as aforesaid, and having withdrawn themselves from the solicitude of worldly affairs, did wholly give themselves to divine Service, that is, To instruct the ignorant, comfort the weak, administer the Sacraments to the people, and to train up Novices and Disciples, to do the same service in their due time. These men, for their single and retired life, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Monks, by abbreviation; and for their travelling altogether in God's Worship and Service, were called Colidei, or Culdees. 
Culdei vitam solitariam tanta sanctitatis opinione apud omnes vixerunt, ut vitâ functorum Cellae in Templa quum mutarentur; & inde consuetudo apud posteros mansit, ut prisci Scoti Templa Cellas vocent. Buch.   
These Culdees were so given to the exercise of devotion, by the meditating the Mysteries of the Kingdom of Heaven, and by Prayers, that the very Cells whereinto they had enclosed and separated themselves from the world, after their death were reputed so many Temples or Chapels set aside for Divine Service; hence to this day Cella is taken for a Church among the ancient Scots, as you may see in these composed names, Kelmarnoc, Marnoc his Church, Celpatric, Patrick his Church. 
Veteres Scotorum Episcopie monasteriis electi, cum adhuc non honoris & ●ncri, sed sanctitatis & doctrinae inter eos certamen esset, sine invilia & aemulatione partium ubicunque obvenerat occasio suum munus obibant, nullis adhuc regionibus desinit●●, cum nondum finctio muneris ecclesiastici esset questuaria. Buch.   
The Culdees thus settled, as we have seen, did chose out of themselves some eminent men, in piety, knowledge, and wisdom, to oversee the rest, and to keep them to the discharge of their duty towards the People, and towards the Disciples, with an orderly and discreet carriage of each one towards another, in their several societies, and in their private. These Overseers or Superintendents chosen of themselves, and by themselves, did discharge the Duties of their Function, indifferently every where, throughout the whole Kingdom, without restraining themselves to any certain place, or Lording over their Brethren, or any part of the Flock of Jesus Christ, not attributing unto themselves any particular distinct holy order from the rest, belonging only to them, and to be only conferred by them. This way of instructing the People, and governing the Church by Culdees, did continue for many years, under God's mercy; the Ministry of God's Church, as yet, not being become a business of gain, and of worldly pomp and pride; So these Culdees and Overseers of others, had no other emulation, but of welldoing, nor striving, but to advance true Piety and godly Learning. The Overseers of Superintendents of the Culdees, were commonly called by the Writers who writ of those days, Scotorum Episcopi, without any definition of place, or preeminence of one above another. But to return to Crathilinth, who till his dying day, which was about the 312. year, did constantly continue to advance the Kingdom of Christ, as likewise his successor Fincormac; under whose days the Gospel did flourish in Purity and in Peace; he died about the year 358. After the death of Fincormac, both the Church and State of Scotland fell in great disorder and troubles, by domestic dissensions and factions for some years. The Roman Lieutenant Maximus, seeing the intestine troubles of Scotland, began to lay hold upon the occasion. First, he foments their divisions within them▪ next, not only he withdraws under fair promises from the Scots their ancient Allies, the Picts, but also obtains help of the Picts to make War against the Scots, and so to defeat them, which he did effectuate indeed in a battle fought with much bloodshed on both sides, at the Water of Dun, in Carrick, wherein the King Ewen was killed (this defeat fell out about 380. in the year of Christ) the most part of the Nobility, and numbers of People of those that escaped, some fled into the West Isles, some into Ireland, and others to the Northern parts of Germany or Scandia; some submitted themselves to the will and discretion of the Conqueror, with the poor people that had not taken arms. Among those that fled away, was Ethod the King's Brother, who went with sundry of the Nobility unto Scandia, where he and they stayed divers years, and from whence now and then they made secret attempts upon Scotland, with the help of their Brethren, retired into the Islands and Ireland, but to small effect.  
Now as the face of the politic State of the Country was quite altered and undone, so the condition of the Church also was much disordered, and the Culdees were constrained to withdraw, and seek shelter up and down, where they could find any; namely, they returned into the Isles, and into Ireland: At last the Picts perceiving by several attempts made by the exiled Scots, to return home, and re-establish their State (although with little success, as we have said) that the Scots were fully resolved to bestir themselves continually, till they were restored, and reestablished in their ancient Inheritances; the Picts themselves being moved with the groaning miseries of their neighbour poor people of Scotland, now under the Roman yoke, chiefly by their means; and taking to their consideration, how foolishly they had suffered themselves be so far circumvented and deluded by the Romans, as to contribute to the ruin of their old friends; by whom, mainly in former times, they had withstood the common enemy, did not only comfort the poor oppressed remainers of the Scots at home, but also did invite these that were in exile to return, promising unto them the Lands which they had of theirs, and to help them with all their strength and counsel, in the recovery of their whole State from the Roman Tyrants. The exiled Scots under the conduct of Fergus the second, son to Ethod, beyond Sea, gathered all they could, both of their own people, and of their friends, from the places of their exile, namely, from Scandie, and from Ireland likewise, and came into Scotland, from whence they chased away the Romans, by strong hand, with the help of the Picts, who made good their promise unto them, both in assisting them in the action of War, and in restoring unto them the Land that they had been possessed with by the Romans. The Auxiliaries from Ireland stayed still in Scotland, and had allowed unto them the Country of Galloway for their reward; and because they were of the ancient Brigants of Ireland, some of the late Writers have said, That the brigants of Albion had their abode in Galloway. No sooner is Fergus Crowned in the fatal Chair, and settled in his Kingdom, but he takes to his first care to restore the purity of Divine Service, which had been eclipsed in these bounds for several years; and to this effect, he calls some of the dispersed Culdees of his Country, whom he settles in their ancient abodes; namely, in the Isle of jona, where he furnished them with a Library of Books which he had gathered beyond Sea, as the Story tells us.  
This return of Fergus into Scotland, son of Ethod, Brother to late Ewen, fell out about the year 420. The regaining by the Scots of their native Country, under the command of Fergus the second, will not seem strange unto them who have read what they did under the commands of William Wallace, and how under the conduct of Robert Bruce, they recovered their liberty from the thraldom wherewith they were then oppressed.  
Ewen, son to Fergus the second, by the counsel and aid of his Grandfather by his Mother Grame; did not only keep his Father's ancient Kingdom, but also did enlarge the Limits thereof, having passed the next Wall of the Romans, which by Grame was pulled down in many places, hence it is called Grames Dyke; and he possessed himself, and the Picts with all the Lands lying an hundred miles Southward, that is, unto Tyne, and kept them till the entry of the Saxons into the Island. Next, he took unto his care not only to seek out the Culdees fugitives, which had not yet returned, under his Father, but also he sent for others into the neighbour Country of Britain, and assigned unto them convenient places for their abode, with a moderate competency of means for their maintenance, that they should be in no ways burdensome to the people, now looking to have some respite from their pressures and grievances. And such was the happiness of these days, that a very small proportion did content the Churchmen, setting wholly their minds to the conscionable discharge of their calling, which they did, Preaching God's Word carefully, truly, and simply, instructing the people in the fear of God, and so gaining their souls to their Maker and Redeemer. 
Scotiae tunc temporis sanctissimorum fertilis virorum.  By this their carriage, they gained very much respect among the people, who honoured them, as Fathers, Instructers, and Guiders to Heaven, under God; the virtuous civil Magistrate was the secondary cause of this good behaviour of Churchmen, who by his authority kept them in order, and by his own example taught them to discharge their duty faithfully, and live discretly; But so soon as the civil Magistrate left them to themselves, than they neglecting their calling, set their mind upon ambition and avarice, and consequently upon all evil, thinking of nothing less, then of that they were called to.  
Here we are to observe, That as the Scots did constantly withstand the ancient Romans, and kept themselves so free of their yoke, that they neither acknowledged their Authority, nor received any Law from them, although it was not without great struggling and hazard, yea, almost to their utter ruin, as it fell out under Ewen the first; but after some few years, the Scots under the conduct of Fergus the second, and Ewen the second, not only regained what they had lost by the Romans and Picts, but also conquered a great deal of ground beyond their last Limits, as we have newly said. So the Scots in Church affairs, for many years together, had nothing to do with the Bishop of Rome, neither made they acknowledgement unto him in any way, neither did they receive any Laws from him; for as they had the Gospel planted among them, without his help, to wit, by the Disciples of Saint john the Apostle, so they kept themselves unto the Constitutions and Canons, settled by the same first Planters of the Gospel amongst them; but by success of time, they became to be infected by their neighbour Nations, with the poison of the Pelagian Heresy. Celestine then Bishop of Rome, take● occasion to send unto the Britons, a learned man called Palladius, to help the Orthodox Britons to convince the Heresy of Pelagius, then spreading itself amongst them, which was done accordingly.  
Ewen the second, King of Scots, hearing how the Britons, by the help of Palladius, had repressed the Pelagianism, being most desirous to purge the Church of his Kingdom also, where this Pelagian error had crept in; sends for Palladius; who with small difficulty assisted the Orthodox, to disabuse those who had been carried away by Pelagianism, and thereafter in a very short time, by subtle in●inuations, gained so far upon the well-meaning Scots, that they consented to take new Governors of their Church, who were to have a Degree and Pre-eminence above their brethren, to wit, the Prelat-Bishops. Hitherto the Church of Scotland had been governed by Monks and Priests, without any such dignity or pomp. I call their new Governors, Prelat-Bishops, to distinguish them from their former Overseers and Superintendents of the Culdees, who are sometime by Writers called Bishops, as they were indeed; but they had no Pre-eminence or rank of Dignity above the rest; neither were they of any distinct Order from the rest of their Brethren. That at this time by Palladius was brought into Scotland these new kind of Bishops, it appears by the relations of the Authors following, thus.  
Palladius is thought to be the first who made Bishops (that is, 
Buc. l. 3. In Eugen. r Ceditur Palladius primos Episcopos in Scotia creasse, nam ad id usque tempus Ecclesiae absque Episcopis per Monachos regebantur; minore quidem cum fastu & externa pompa, sed majore simplicitate & sanctimonia.  of this new order) in Scotland; for till then the Churches were without Bishops, governed by Monks; with less vanity truly and outward pomp, but with greater simplicity and holiness.  
Before him, 
Lib. 7. Cap. 128. Erat Palladius primus omnium qui sacrum inter Scotos egere Magistratum, a summo Pontifice Episcopus creatus, quum antea populi suffragiis ex Monachis elegerentur.  saith Hector Boece, Palladius was the first of all that did bear the holy Magistrature among the Scots, being made Bishop by the great Pontif or Bishop; for till then, by the suffrage of the people, the Bishops were made of the Monks and Culdees.  
john Mair speaks thus, 
Lib. 2. cap. 2. Ante Palladium per Sacerdotes & Monachos, sine Episcopis▪ Scoti in fid● crudiebantur.  Before Palladius, by Priests and Monks, without Bishops, the Scots were instructed in the faith.  
john Lesley saith this, Among us (Scots) the Bishops were only designed by the suffrage of Monks. 
Lib. 3. Cap. 8. Ante Palladii adventum habebant Scoti fidei doctores, as Sacramentorum administratores presbyteros solummodo, vel Monachos, ritus sequentes Ecclesiae primitivae.   
john of Fordon, in his Scots Chronicle, saith, Before the incoming of Palladius, the Scots had for Teachers of the Faith, and Ministers of the Sacraments, Presbyters only, or Monks, following the Rites or Customs of the Primitive Church. Mark the later words; for according to this saying goes the judgement of the best Divines, who write the truth without any respect. 
In glossa De●●eti, Distinct. 93. Cap. Legimas. In prima primitiva Ecclesia commune erat Episcoporum & Sacerdotum officium, & nomina erant communia, & officia communia: sed in secunda primitiva Ecclesia caeperunt distingui & nomina & officia.  Whose mind john Semeca declareth thus, In the first Primitive Church the Office of Bishops and Priests was common to the one and the other; and both the names were common, and the Office common, to one and the other: But in the second Primitive Church, the names and the Offices began to be distinguished. 
Centur. 14. Cap. 6. Ante Palladium Scoti habebant fuos piscoposac Ministros ex Verbi divini Ministerio plebium suffragio electos, juxta morem Asianorum: sed haec Romanis Asianorum osoribus non placebant.   
Baleus of the Briton writers, Before Palladius the Scots had their Bishops and Ministers, according to the Ministry of the sacred Word, chosen by the suffrage of the people, after the custom of those of Asia: But those things did not please the Romans, who hated the asiatics. 
Ad annum 424. Scoti primum Episcopum a Celestino acceperunt.   
Baronius in his Annals saith this, The Scots got their first Bishop from Celestine Pontif Roman. 
Ad annum 436. Ad Scotos Pontifex Celestinus Palladium mi●it Episcopum.   
Prosper in his Chronic. The Pontif Celestine sendeth unto the Scots Palladius to be their Bishop. 
Ad Scotos in Christum credentes ordinatur a Papa Celestino Palladius, & primus Episcopus mittitur.   
Item, Unto the Scots then believing in Christ Palladius is ordained by Pope Celestine, and sent thither the first Bishop. 
Lib. 1. Palladius ad Scotos in Christum credentes a Pontifice Romanae Ecclesiae Celestino primus mittitur Episcopus.   
Beda, in the History of England, Palladius was sent first Bishop unto the Scots, by Celestine, Pontif of the Roman Church.  
By these Authorities we see, That the Scots, before Palladius, had no Bishops at all; or at least, their Bishops were not of any distinct Order from other Priests and Culdees, by whom they were ordained, and of whom they were chosen, as we have touched before: and so they were not as those Bishops have been with us, in these later times.  
Next, let us observe, That the Scots Bishops, since Palladius, must acknowledge themselves clients of the Roman Antichrist, seeing of him they have their beginning and dependence: although in words, yea, in some part of Doctrine, they seem to disclaim him, yet in many parts they show themselves to be of his Family, namely, in Government; for they, with him, Lord over the Inheritance of Christ, and, forsooth, take unto themselves the name of Lords Spiritual, as if they were Lords of the Spirits of men, contrary to God's Word, wherein we are taught, That the Father and Maker of Spirits, is the only Lord over them: or at least, Lords of Spiritual things, against the express words of the Apostles, who acknowledge themselves to be only Ministers of the Spirit, and spiritual things, reputing it the greatest honour in the world to be so. And Peter, who after he had styled himself no more than co-Presbyter with the rest of the Presbyters, he forbids them to Lord over the sort of Christ. Then, since in the first Primitive Church the Functions of Bishop, and Pastor, and Presbyter were undistinguished, and any one of the names indifferently denoted the Office, it must be confessed, That the change of Government which hath entered into the Church is not immediately from Christ and his Apostles, neither by Precept nor Example, but contrary to Christ's Will and Intention, declared in his Word; and according to the inventions of men, serving to the exorbitant affections of avarice, ambition, and lust; to the satisfaction of which, they have domineered over the Flock of Christ, like tyrants, devoured the substance thereof, like ravening Wolves: yea, what is worse, they have not only been negligent and careless to distribute unto the people the Word of God, but also with their might and power have hindered and stopped others to make known unto God's people the pure light of his Gospel, the ordinary means of salvation; and consequently, so far as in them lieth, by thus starving the people of this heavenly Food, send them to hell. Such were these Spiritual Lords; who, 
See the Breviate of the Prelates by Huntley. 1637.  as they have encroached upon the Spiritual Lordship of Christ Jesus over his Flock, and usurped his Authority; yea, and opposed it flatly, under the name of Spiritual Authority and Jurisdiction; so have they boldly and cunningly invaded the Prerogative of civil Magistrates, by their Courts and Regalities within the Dominions of Princes where they live: Yea, in sundry places they usurp the full Authority of Princes, and in others they flatly oppose it. And all this hath been done, not only of old, by those who were called Romish Bishops, but also in our days by Bishops; who in some things make a show that they disclaim their Father the Pontif Roman, whom in their heart they love and respect, as their actions do witness.  
Although by Palladius Prelacy was brought in the Church of Scotland, and by that means the Government was changed; and thereafter immediately by degrees other alterations crept into the Church, yet those times after Palladius, till the sixth Age, I mean, till Augustine the Monk, may be said to be golden times, and pure, in regard of the following days, wherein Churchmen, without any restraint, abandoned themselves to ambition, avarice, and lust, neglecting altogether their Function; for in these fourth and fifth Ages they were many godly and learned men, who were diligent in discharging the true Duty of a Pastor, as Colombe, Libthac, Ethernan, etc. Then Knitogerne, who by nickname was called Mongo; because his Master Servian speaking unto him, used ordinarily this expression, Mon ga, which in corrupt French is as much to say, as My boy.  
Palladius having brought into the Church of Scotland Hierarchy, as we have said, takes to his next care to provide for the maintenance of this new Degree and Order; which was obtained without great difficulty, both of Prince and people, under pretext of Piety; but with bad success, as by the woeful experience of following times we have found.  
These new Bishop-Prelats, having pretty well settled their own condition for maintenance, which although it did exceed much the allowance of former Ages to Churchmen, yet it was very moderate in regard of the following times: Next, they obtained great Lands and Revenues from Prince and People, for other Presbyters and Ministers, who formerly had been very little burdensome to the people; for by their own industry and work of their hands, did provide for themselves, necessaries for the most part; by this means, the Prelates tie the other Presbyters and Ministers to them, and secondarily bring in, by little and little, idleness, and slackness in discharging their calling, from whence are risen all the evils we have seen since in the Church.  
After the beginning of the fifth Age, to wit, 521. years, in this Island began (the old Saturnalia of Rome, which was first kept in honour of Saturn; but by the Successors of julius Caesar, it was ordained to be kept, to the memory of him, and was called julia) to be celebrated unto the honour of Christ's Birth, in the later end of December. The occasion was this, Arthur that renowned Prince wintering at York (whereof, he newly had made himself Master) with his Nobles, bethought himself with them, to pass some days in the dead of winter in good cheer and mirth, which was done forth with, as it is given out for devotion to Christ, although, that then true Devotion was very little regarded; for as these men did exceed the Romans during this Feast in Riot and Licentiousness; So they continued the Feast double the time that the Ethnic Romans were wont to kept it; for the Romans kept it only five days, but these kept it ten days with their new devotion; yea, those of the richer sort in time following have kept it fifteen days. Thus was the beginning of the profane idleness and riot of Christmas, now kept twelve days with foolish excess and riot. As these Christmas keepers did mistake the way of honouring Christ's Birth, by this kind of solemnity; so did they mistake the time of his Birth; for the most exact Chronologers tells us, that Christ was born in October, and not in December.  
The Scots retain still the old name julia, of this preposterous-holy-Feast, for they call it corruptly jul: Although they never kept it of old, not being subject to the Romans.  
The French and Italians, in this, are nothing behind with us; 
Nunc in opprobrium Christianorum haec festa celebrantur.  for beside, That they share with us in these Saturnalia, julia, or Christmas; They go beyond us in riot and fooleries in their Bacchanalia, which they call Carnaval or Mardigras before Lent; which in old time was kept to the honour of Bacchus.  
But the corruptions that were brought in our Church from Rome in the fourth and fifth Age, were nothing to what was brought in in the sixth and seventh Age, for than was Religion turned upside down, and so changed into Superstitious Ceremonies, and Idolatry, authorized by false miracles, that there was hardly left any trace of true Religion among men in these days. Palladius was the first that acquainted us with Rome, as we have said, and that brought in Prelacy amongst us, a little after the beginning of the fourth Age, which he and his Successors by degrees brought unto a great height, both in worldly pomp and means (for the times) by the inconsiderate, debonnarty of the Prince, and simplicity of the people, but not without struggling and resistance, by pious and wise men, for many years; it was the work of Churchmen, set a foot by Palladius so till the sixth Age, that is, upon the matter, two hundred years, to raise themselves to Power, and Authority, and Means, whereunto they came insensibly, so much the rather, because they were sparing for these days, to invert the main Doctrine of the true Religion. The People and Magistrate seeing their Religion remaining in its maine, were, without great difficulty, drawn over to give way unto the greatness of the Churchmen; But when these gallant fellows had wrought their own ends, they did show plainly what was within their hearts; for than they declared themselves to be enemies both to God and to Man, by their vicious lives, contrary to the Laws of God and man; Their false Doctrine, contrary to God's Word; their Tyrannical domineering over the people; and withdrawing themselves from due obedience, unto the lawful Magistrate. In a word, by directly opposing God, abusing men to their utter ruin of soul and body, and setting up their own inventions for the Laws of God, and men, they were a bringing this height of iniquity to pass, about the matter of two hundred years likewise, to wit, the sixth and seventh Age, although the workers of iniquity did at last bring their mischievous design to an end, by the permission of God, irritated against men for their sins, who not adhering unto him, were abandoned so, that they became a prey unto Satan and his instruments, to follow all iniquity; yet, such was the mercy of God towards men in these most corrupt times, that the devil and his instruments went not so clearly on with their wicked business, but they had now and then, from time to time, remoraes and lets in it, by those whom God raised up to bear witness to his Truth; and in these days, sundry of the Scots Divines were very stout in the keeping of the ancient Tenets and Rites (which they had received from their first Apostles, Disciples to Saint john, according to the Church of the East; Witness the great struggling they had about the keeping of Pasche, or Easter-day; for till then, the Scots had kept the day of Pasche, upon the fourteen day of the Moon, whatsoever day of the week it fell out on; the Romanists called those that kept so this day, quartadecimani, and condemned them as Heretics, and they kept the day constantly upon the next Sunday following, and not upon a working day; at last the Scots were constrained to yield in this, 
Colmannus & complures alii, qui maluerunt optione data loco ceders, quam ritus Romanae ecclesiae recipere.  as in other Rites, unto Rome. Culman, and divers others Scotish men, did so stoutly oppose the Romanists in the point of Easter-day, and in other Tenets, that they chose, it being given to their choice, either to submit unto Rome, or to quit the settle they had in the North of England, rather to lose their Benefices, then to yield. So standing fast to the Customs of the Scots Church, wherein they had been born and bred, they returned home to Scotland.  
About the end of the seventh Age; men from Scotland, given to ambition and avarice, went frequently to Rome for preferment in the Church; and seeing it lay much that way then, they did their best to advance the design of the Romish Party, wherein all the skill of worldly men was employed, both in Rome, & among the Scots of that Party; many men went to and fro, between Rome and Scotland, to bring the Scots to a full obedience unto Rome, and conformity; by name there was one Boniface sent from Rome to Scotland, a main Agent for Rome in these affairs; but he was opposed openly, by several of the Scots Culdees, or Divines; namely, by Clemens, and Samson, who told him freely, That he, and those of his Party, studied to bring men to the subjection of the Pope, and slavery of Rome, withdrawing them from obedience to Christ; and so in plain terms, they reproached to him, and to his assistants; That they were corrupters of Christ's Doctrine, establishing a Sovereignty in the Bishop of Rome, as the only successor of the Apostles, excluding other Bishops; That they used and commanded clerical tonsure; That they forbade Priests Marriage, extolling Celibat; That they caused Prayers to be made for the dead, and erected Images in the Churches; to be short, That they had introduced in the Church many Tenets, Rites and Ceremonies, unknown to the ancient and pure times, yea, contrary to them. For the which, and the like, the said Clemens, and those that were constant to the Truth, with him were excommunicated at Rome as Heretics, as you have in the third Volume of the Concels: although the true reasons of their excommunication be not there set down.  
In the eighth Age, the poor people were so blindly enslaved and intoxicat with the Cup of Rome, that they thought it a truly holy martyrdom to suffer for the interest of Rome; yet, although most men had left God, to worship the Beast, in these day's God raised up sundry great Lights in our Church, as Alcuin, Rabanus Maurus his Disciple, john Scot, and Claudius Clemens. In this we shall remark the constant goodness of God towards his people, who made his Light shine in some measure thorough the greatest and thickest darkness, by raising up these men, who did bear witness to the Truth, both by word and writing; so that God did not altogether leave off his people. The Bishop of Rome caused to declare Alcuin (for his Book of the Eucharist) many years after his death an Heretic. So Rome persecutes the Saints of God, even after their death.  
In the ninth Age, both Prince and People, by doleful experience, did find the idleness, pride, ambition, avarice and riot of Churchmen, occasioned by the indulgence of Prince and People; wherefore, at Scone under King Constantine the second, there was had a convention of States for reforming the disorders in the Church. In this Assembly it was ordained, That Churchmen should reside upon their charge; have no meddling with secular affairs; that they should instruct the people diligently, and be good examples in their conversations; that they should not keep Hawks, Hounds, and Horses, for their pleasure; that they should carry no Weapons, nor be pleaders of civil Causes, but live contented with their own provisions: in case of failing in the observance of these points; For the 1, time, they were to pay a pecuniary mulct or fine; for the 2, they were to be deprived from Officio and Beneficio. Thus you see, in these most blind and confused times, That resolute Princes and People did oppose manifestly the Pope's omnipotency, and highest Sovereignty. In the later part of the same Age, King Gregory was most indulgent to Churchmen; he was so far from curbing and keeping them under, that he granted them many things they had not had before. Then in a convention of States holden at Forsane, it was ordained, That all Churchmen should be free of paying Taxes and Impost; from keeping watch, and going to warfare. Item, They should be exempt from all Temporal judicature. Item, All Matrimonial Causes were given over to be judgement of Churchmen; as also Testaments, Legative Actions, and all things depending upon simple faith and promise. Likewise, the right of Tithes, with liberty to make Laws, Canons, and Constitutions; to try without the assistance of the temporal Judge, Heretics, Blasphemers, Perjured Persons, Magicians, etc. Lastly, it was ordained, That all Kings following, at their Coronation, should swear, to maintain Churchmen in these their Liberties and Privileges.  
In these days lived a Learned man, called john Scot, surnamed Aerigiena, because he was born in the Town of Air; he published a Treatise, De corpore & sanguine Domini in Sacramento, wherein he maintained the opinion and doctrine of Bertram; whereby he offended highly the Sea of Rome.  
In the tenth Age things grew worse and worse, The Churchmen did so blind the King Constantine the third, That they persuaded him to quit the Royal Crown, and take the clerical Tonsure of a Monk, which he did at Saint Andrews; There were some Priests in these days, who did strive to have liberty to take lawful Wives, but in vain. A little thereafter, there were new disputes for Priest's marriage; one Bernet a Scots Bishop, stood much for that cause in a national Council. In this Age, although that avarice and ambition, had corrupted, and perverted Religion generally, yet there were constantly some godly men, who albeit they could not openly stop and oppose the torrent of these times, given to Idolatry and Superstition, did instruct and teach the people, That Christ was the only propitiation for sin, and that Christ's blood only did wash us from the guilt of sin.  
In the eleventh Age, Malcome gave away a part of the Crown Lands among his Nobles, for their good service against the Danes; the Nobles in recompense thereof, did grant unto the Crown the ward of these Lands, with the benefit that was to arise by the marriage of the Heir. Until the later part of this Age, the Bishops of Scotland, although they had raised their Order unto a great power and riches, yet they were not distinguished in Dioceses, so till then indifferently, wheresoever they came, they did Ministrate their Function, without lording over one particular place, or calling themselves Lords of any place. The Dioceses wherein Scotland was divided at first, were these, Saint Andrews, Glasgo, Murray, catness, Murthlac, or Aberdene. The Bishops of Rome taking upon them in these days to be above Kings, and to confer in matters of Honour, upon Kings, how, and where they pleased; and so by this means, to put a farther tye of Vassalage and subjection upon Princes. To this effect, in the year 1098. ordained King Edgar to be anointed with external Oil by the Bishop of Saint Andrews, a rite, which till that day, had not been in use among our Kings: yet they were as much the anointed of the Lord before, as they have been since, and as any other Princes, who before them had this external anointing from the Sea of Rome; although the Romish Writers do make a greater esteem of these Kings anointed by them, then of others, because they conceive them to be more their own. Here note by the way, That all Princes whatsoever in Scripture-Language, are said to be the Anointed of the Lord; and so Cyrus was named, although he was never anointed with external Oil. Next, although the first Kings of Israel were anointed, as Saul, David, and Solomon, with some of the following Kings; namely, where there was any opposition feared of settling them in the Royal Throne; for further Confirmation were anointed. Read diligently the History of the Kings, and you shall not find that each one, or every one of them was anointed externally, although they were all the Anointed of the Lord. Next, you shall note, That the Oil wherewith Samuel anointed Saul and David (and so the Oil wherewith other Kings were anointed) was not an Oil consecrated, as that wherewith the Highpriest, etc. was anointed, but common Oil.  
The reason of the Scripture-phrase whereby all Princes are said to be anointed, is this: Anointing, in first and most ancient times, was a sign of setting apart of a man for the Office of a King. Hence, by progress of time, any man that was set aside by God's providence to execute the Office of a King, whether he came thereunto by Succession, or by choice, or by Conquest, was called the Anointed of the Lord, because they had the thing signified by God's appointment, notwithstanding they wanted the sign, to wit, the Ointment.  
Further we shall observe here, That not only those whom God hath set aside to be Kings, be called the Anointed of the Lord; but also the people whom he hath set aside or apart for a peculiar end: So the Prophet, speaking of the People of Israel in God's Name, useth this expression, Touch not mine Anointed: For their sake I have reproved Kings.  
Moreover note, That as the people set aside by God are said to be his Anointed, so they are also called, A Royal Priesthood, Kings and Priests. Not that every one of the people is a King or a Priest, these being particular Callings, no more than they were anointed; but because they are set aside by God as Priests, to offer daily unto him the Sacrifice of Righteousness, etc. And as Kings were anointed with Oil, to signify their setting aside for their peculiar Office; so every one of us, being anointed in Baptism by the holy Spirit, is set aside to do justice, etc. as a King, in our several station.  
Thus much have I, in few words, spoken of Kings anointing, and how the people are said to be anointed, or to be Priests and Kings, because in the beginning of the fifteenth Age, sundry were condemned as heretics, for saying, That every man is a Priest in some kind; and that the anointing of Kings is now needless, being an invention of Rome, to subject Princes unto it.  
Some years after the beginning of the twelfth Age, King David, beside the Bishoprics formerly erected, did erect the Bishopric of Rosse, Breachen, Dunkel, and Dumblane. This debonair Prince was so profuse towards Churchmen, that he gave them a good part of the ancient Patrimony of the Crown: So he and his Successors were necessitated to lay Taxes and Impost upon the people, more than formerly, to the harm of the Commonwealth. In this also he wronged the Church: for the Clergy being rich and powerful, left their Function, and gave themselves over to all riot and idleness. Till riches made Churchmen lazy, this distinction in discharging the Duty of a Pastor, or of the souls per se, aut per alium, was unknown. While riches did not so abound in the Church, Churchmen kept more conscience in the discharging of their places.  
In this twelfth Age, the Scots, although they had Bishops ever since Palladius, who for a long time did discharge the Function indifferently in every place where they came to: And although they had of later times distinguished the limits of the bounds wherein they were to execute their Calling, by Dioceses; yet in that Age, I say, they were not come to that height, to have Primates, Metropolitans, and Archbishops. Wherefore their neighbour, the Archbishop of York, having gained the consent of the Pope, bestirred himself very earnestly, by the assistance of his King, to have the Scotish Bishops acknowledge him for the Metropolitan; whereunto the stoutest of the Scotish Clergy would not consent; but they would depend immediately upon the Pope: and to this effect, Legates were sent from Rome to Scotland; who being come hither, and seeing the resolution of the Scotish Bishops not to submit to the Archbishop of York; and finding their own benefit thereby, they did exempt and free the Scots Clergy, from the trouble of the Archbishop of York. There was one Gilbert Bishop of catness a great strugler for this business.  
About the later end of this Age, sundry Priests were put from their Office, because they had taken Orders upon Sunday. In that time there was a Synod in Perth of Divines, such as they were, who decreed, That Sunday should be kept holy from all work, from Saturday at midday, or twelve of the clock, till Monday morning.  
In the thirteenth Age, few years after the beginning thereof, divers kinds of Monks came into Scotland, formerly unknown to the Land; as Dominicans, Franciscans, jacobins, and sundry other of that sort of Locusts. In this Age these Vermin of Monks did so multiply every where, that at a Council at Lions it was decreed, That no more new Orders of Monks should be admitted or tolerated. But how the Decree hath been kept, we see in our days.  
Next, the Monks of several kinds gave themselves so to Begging, that the people were much eaten up by them, and the poor his portion was withdrawn; which occasioned a great murmur among the Commons. Upon this, there was a Decree made then, That only the Minorites, Praedicants, Carmelites, and Hermits of S. Augustine, should have liberty to beg: Whence they are called, The four Mendicants; Les quatre Mendiants.  
Towards the end of this thirteenth Age fell out that great desolation of the State of Scotland, occasioned by the Controversy for the Succession of the Crown, betwixt Balliol and Bruce; Balliol being constrained by the States of Scotland to break the promise he had made to Edward of England, To subject the Crown of Scotland unto him, for judging the cause on his side. After much trouble and misery of War, the State of Scotland receives Robert Bruce, come of the second Branch, for King, recalling all the subjection and Allegiance that they had given to Balliol, because of his unworthiness to Reign: who, beside unfitness to bear rule over a Military People, had basely condescended to enslave that Nation, to whom their Liberty hath been so dear to this day, that for it, and the purity of true Religion, which both, by God's mercy, they now enjoy, they have willingly and cheerfully undergone all hazard of life and means; judging, That if they suffered these two twins, Liberty and Religion, either to be infringed, or taken from them, they had nothing left them, whereby they might be called men.  
The remarkable History of King james the first of Scotland, fitteth this purpose very well. The Passage is this: King james the first going into France, was taken by the English, and kept prisoner by them for many years. In that time the King of England goes to France, to make War; and at his arrival there, he finds an Army of Scots ready to fight for the Alliay of Scotland, the French King, against the English. Upon this, the King of England moves King james, whom he had taken along with him, to write unto the Scots, and to charge them, upon their Allegiance, not to draw their Sword against the party where he their King was in person. The Scots answered, That they were sent into France to assist their Alliays against the common enemy. As for him who writ unto them, since he was a prisoner, and not a free man, they neither owed him Allegiance, nor would they give him any, so long as he was in prison; but if he were set at liberty, and were living among them, they would obey him according to the Laws of the Country; since the Crown was settled upon him by the consent of the States, and so they did; for these Kingdoms were governed in his name, without any communication with him, during the time of his imprisonment, which was very long; but when he went home, he was received and obeyed as King. From this Princes may learn, that although people do submit themselves to their Government; the resignation is not so full as to divest themselves of all power in such a way, That the Prince may dispose of them as he thinks right or wrong, he ordinarily being misled and kept captive, by those that are about him; who for the most part, have no regard to the public good, nor to the credit and esteem of him, to whom in show they profess themselves so addicted; the people have constantly reserved even unto themselves by the consent of all men, yea, of the greatest Court-parasites and Sycophants of Princes, that the Prince cannot, nor ought not to enslave or subject the people to any Foreign Power; and where Princes by Pusillanimity and ill counsel, have essayed or attempted such a thing, they have smarted for it, witness Balliol, who not only was excluded himself from the Crown, but also his Posterity; and it was settled upon the next Branch, to wit, Robert Bruce, with his descendants, where it continues to this day by God's providence. Then since the people have reserved this power in themselves, to stop the Prince, to put them under any Foreign yoke or slavery; is it possible, That they have not reserved a power to right themselves from domestic, and intestine slavery, and misery, slavery being ever one and the same? For what is it to me by whom I suffer evil of one and the same kind and degree, whether it be by a neighbour, or a stranger, a foreigner, or a con-citizen? yea, when I suffer by him who should be my friend, and stand for the same Freedom with me, my suffering is the greater.  
To this purpose you have a memorable Passage of William the Norman; who, although he had invaded England with the Sword, and by it had defeated him who did oppose him for the Crown, with all his adherents and party, and in consequency of this Victory, had committed many outrages with a strong hand; yet the same William could never assure himself nor his Posterity of the Allegiance of the People, till he had sworn solemnly (according to the Rite of the times) for himself and his, To govern according to the good and approved Laws of the Land, as the best Kings before him had done.  
Then the County of Kent, in its own name, and in the name of the whole Kingdom, declared, That neither Kent, nor any other of the Kingdom, was conquered, but in a peaceable way did submit to William the Norman, upon Condition, and with Proviso, That all their Liberties, and free Customs in use and practice, should be kept. If this was not accomplished afterwards, it was silliness of the People that suffered themselves to be abused, and the fault of misled Princes, that did not keep their promise whereunto they were tied: And sundry, for the breach of this promise, have had occasion to repent, when it hath been too late.  
We shall add one example more, which is, of Henry the eighth; who, anno 1525, the seventeenth year of his Reign, by the advice of his Council, put a Tax upon the people; which the people did not only refuse to pay, but declared, That the thing was unjust and unlawful. Withal, wherever they met those whom the King had employed for the gathering the money, they used them so kindly, that they did never come twice to one place for the payment of the Tax. The King seeing this, he disclaims the Imposition of the Tax, and so do the Nobles that convened at London, by his Command, for that purpose, and lays all the fault upon ill counsel, namely, upon Wolsey. This was Henry constrained to do, notwithstanding his resoluteness against all foreign enemy, chiefly the Pope, with his shavelings. By this instance, Henry acknowledged his power to be limited, and no ways arbitrary: Against the doctrine of our now Cout-parasites.  
Now if the People have this much power in them, as to stand for their Temporal Liberty, both against foreign and domestic slavery; far more may they, and ought they, to defend the Spiritual Freedom, which Christ, having purchased with his Blood, hath left them, as Members of his Church. But all this defence of Liberty and Religion ought to be made so, that it be without by-ends, sinistrous respects, of hatred, malice, ambition, etc. The only scope and main drift being, To have God's glory, in the Light of his Gospel, settled and maintained, The People at quiet, The Prince obeyed, in God, and for God (i. e.) according to the Law of God, Nature, Nations, and the Country or Kingdom, so far as possibly can be. This being looked to carefully, there is no gap opened to Rebellion; which is a fight against God's Ordinance, and not the just and necessary opposing of the abuse and corrupting of the good Ordinance of God.  
But here a Court-slave will say, If things be so, there is no absoluteness in Monarches and Princes?  
To answer this, we must know what is to be meant by absolute, or absoluteness; whereof I find two main significations. First, absolute signifieth perfect, and absoluteness, perfection: Hence we have in Latin this expression, Perfectum est omnibus, numeris absolutum. And in our vulgar Language we say, A thing is absolutely good, when it is perfectly good. Next, absolute signifieth free from tye or bond; which in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now, say I, if you take absolute for perfect, that Prince or Magistrate is most absolute, that is most perfect, who governs most absolutely, or most perfectly. The absoluteness or perfection of Government consists in its conformity to the perfect Rule which is written in the Law of God, printed in the heart of man, received generally of all wise People, and in practice by all particular well-polished Commonwealths. Next, I say, if you take absolute for free from tye or bond, That no Prince nor Magistrate is free; for every Magistrate or Prince, as well as the private man, is bound to keep the Law of God, of Nature, etc. not only in particular things, for his own singular carriage, but also in public businesses, for the good and society of men, or of the people: for God hath given his Law, and Nature her Dictates to all, to the observance of which all men are tied. Yea, farther, they are not only bound in their several Conditions, and tied to the performance thereof in their own persons; but also are bound to further it with all their might, and take away all things that may let and stop this performance, or deter and withdraw men from it. Read Levit. 19.17. where every man is commanded to rebuke his neighbour, and stop him from sinning. Read Deut. 17.19, 20. where the King is commanded to have continually the Copy of the Law before him for his Rule and Guide. What is in 1 Sam. 8.10. is what a King is likely to do, and not what he ought or should do. This is clear; for in the place now named, in Deuteronomy, the King is told what he ought to do; but that he is said to do in Samuel, is contrary to the Ordinance of God. Confer the places, and you will easily see this truth. Next, a Prince is said to be absolute, that is, not in any kind subaltern to another, and whose subjects acknowledge (under God) no other but him. Hence you may see, That the Popish Kings and Princes are not absolute; for, beside the great number of people within their Dominions who are immediate sworn vassals to the Pope, I mean, the Shavelings; The Prince himself takes Oath, at his Reception, To uphold the overruling Government of the Pope, under the masked name of Spirituality; and the simple abused Prince shall have for a reward, to make up all, a little holy Oil to anoint him, and bear the Title of most Christian or Catholic Princes. Farther, I say, That the Prince, who although in some things hath cast off the yoke of this god upon earth (for so is the Pope now and then called) but keeps up a part of his tyranny in the Church of God over his people, wants and loses so much of his absoluteness, for this tye upon him from a foreign Prince, the Pope. But here the Pope showeth the height of his cunning; for he seeing that Princes are told frequently, That they are either absolute, or aught to be such, bethinks himself to keep up his super-eminency above Princes, as his vassals, and yet make the Princes find an absoluteness; which he acts by his Emissaries, and their inferior instruments, for their own private ends, whom he makes inculcate in the ears of Princes, That their absoluteness consisteth in doing with the Life, Liberty and Fortunes of the People, as seems good in their eyes, without any regard to the good of humane Society, which is the true End of all Government: But with this Proviso, That those who have relation to him immediately, be exempted: and these are not only his shavelings, who are openly obedient to his commands and orders, etc. but also those, yea, in Kingdoms where his name is in a kind rejected, who keep up his tyrannical Laws and Ordinances, as we have felt of late, namely, in these Dominions wherein we live, to our woeful experience; for they, to uphold and increase their power, have cast both Prince and People into great troubles, making the Prince believe, That without them he hath no being.  
But to show thee that Princes may use the people committed to their Charge like beasts, and yet nevertheless are not absolute, cast thy eyes in the neighbour Country's only upon the Duke of Savoy, and the Duke of Florence; who, although they be Sovereigns in a kind over the people, and deal most hardly with them, taking their Lives and Fortunes away at their pleasure, yet they are not acknowledged to be absolute Princes; for they are vassals of the Empire, and their chief titles are to be Officers thereof: So the Duke of Savoy is qualified Vicar of the Empire, etc.  
If you consider the Prince, and people committed to his Charge, as having relation one to another, I say, they are both bound one to another by Duty; the Prince first bound to rule and govern according to the Law of God, of Nature, of Nations, and Municipal Laws of the Country and the People is bound to obey him accordingly: but if the Prince command any thing against these, his commands are not to be obeyed, God being only he, to whose commands Obedience is simply due, and to be given; but to men, only obedience with limitation, and in external things, according to the Laws so oft above named, at the least not against them, or opposite to them. The Chimaera, or rather Solecism in reason of passive Obedience, is not to be thought on among rational men, it being the invention of Court-parasites, a mere nothing, or non ens, for Obedience consisteth in action, as all other virtues do, and not is suffering. Farther, whosoever, for not obeying a wicked command of a Superior, suffereth, if he can stop it, or shun it, is an enemy to his own being, wherein he offends against nature; for you see every natural thing striveth to conserve itself against what annoyeth it; then he sins against the Order of God, who in vain hath ordained us so many lawful Means for the preservation of our Being, if we suffer it to be destroyed, having power to help it. But than it will be demanded; What, is there no absoluteness in humane Authority? I answer, simple absoluteness there is none under God; For all humane Authority is limited by the Laws aforesaid, and extends to farther than external things; yet comparatively humane Authority is said to be absolute, 

Read a Treatise, written in Laetine, 1546. and dedicated to the King by john Dickinson, De Supremo & absoluto Principis Imperio.  
Read William Wraghton his Treatise, called the Romish Fox, written in English, and dedicated to King Henry, 1543.   when it is free from any Foreign Superior Power. So when Henry the eighth, having cast off the Romish yoke, and putting down the vassalage of these his Dominions unto the Pope, caused divers Books to be written of the absolute Empire or Authority of the Prince; although, after the freeing himself from the Pope, he had not, nor did not pretend to have any more absolute power over the people, than he had before; but albeit this Prince did much for the regaining the absolute Authority to the Crown again, in chase away the Romish Pontiff, yet, he did it not fully, in so far as he kept still the Romish Rites, and the Hierarchy, or Prelacy, wherein the Romish Fox lurking, hath kept himself in these Countries unto this day; and now having acted the Fox long enough, he is acting the Wolf by dedestroying the people of God; if the Successors of King Henry had not kept in the Romish Superstitious Rites and Hierarchy, they, and we all had had better times, than we have all tasted of. Although King Henry for his Vices, be blame worthy to all posterity, yet I must say, in all humane appearance, That if the Prelat-Bishops, to whom he trusted the reforming of the abuses of the Church, had been as forward, as he was willing, there had been a better Reformation than was in his time, witness this instance, The People desired freedom to read the Scripture, the then Bishops refused this unto the People. Whereupon the King was petitioned in the name of the People, the King grants their Petition; the Bishops hearing of the Kings grant, thus limit it, not daring to deny it flatly, That all Gentlemen should have liberty to read the Scripture, since it was the King's pleasure; but for others, the permission was stopped: As if Yeomen and Tradesmen, had not as much interest in God's Word, as Gentlemen. Then remark all those that were put to death for the testimony of the Truth in Henry the eighth his days, were persecuted by the Bishops of the time, although the blame lieth upon the Prince; for albeit they had in compliance to the King renounced the Pope by word of mouth, yet in effect they kept up his tyranny, by his doctrine (with small alteration changed) his Rites and Ceremonies, Canons and Laws, Prelacy or Hierarchy maintained: And seeing the King so opposite to the Pope, they condescended that the King should bear the blasphemous Title of the Pope, Head of the Church, although with reluctancy: and so it proved; for notwithstanding all the Statutes that were made in favour of this Title taken from the Pope, and attributed to the King, the Bishops with cunning and subtle proceedings, kept a foot the power of the Pope; and so soon as they saw the occasion of Queen Marie her Reign, they freely and easily brought all back again to Rome, without Mask or Limitation: and ever since, their successors, although by the course of affairs (they) have been obliged to disclaim the Pope his authority, yea, and his doctrine in some measure; yet they, ever since, to this day, have expressed their inclinations, and done their endeavours to return thither again, as we all know by doleful experience. But here it may be demanded, What drift or policy can it be in the Bishops, to desire to be subject to Rome, rather than to their Prince, and Laws of the Country? The answer is, The propensity of us all, to follow evil rather then good, is known, namely, When the evil hath the mask of worldly dignity, pomp, power, and pleasure, which hinders it to be seen in its own colours. Now the Bishops and all the rabble of that corrupt Clergy, are given to Temporal, howsoever unlawful advantages, as their ambition, avarice, and lust, from the very beginning hath shown; which exorbitant passions lead men headlong, without measure, when once way is given unto them, unless they meet with some let or stop, which is both lesser and slower, when it is a far off, namely, when it cometh from one who is possessed with the same distempers, and himself of the same order of men with the Delinquent; and so the Bishops of this Island, had rather have to do with the Pope, then with the Prince.  
First, Because of mutual infirmity the Pope proveth more indulgent than any Prince.  
Next, The Prince is too near them, and so it is best for them to be so free of the Prince his Jurisdiction, that they may be able not only to neglect him, but also to oppose him. 
Read Matthew Paris in Henry the third.  For all, let that example of the Canterbury-prelat serve; who made the King for the time to hold the Stirrup when he got up upon his horse. The Story is known.  
I called a little before the Title of Head of the Church, used by the Pope, and then given to Henry, blasphemous. To lay aside all other things that may be alleged against this Title, I shall only say this; The Church is the Spouse of Christ: No Spouse can be said to have any other Head, but him whose Spouse she is. Now if the Church should acknowledge herself to be the Spouse of any other but of Christ, she were a professed Whore and Adulteress. By no means then a Prince is to be called, The Head of the Church: For although the civil Magistrate is obliged, according to his rank and place, to see the Ministers of the Church do the work of the Lord, truly, diligently, and carefully, and to make them do it according to the Will of God declared in his Word; yet for all this, he is nothing but a servant, overseer, or grass, and not the Head, which is a Title belonging only to Christ; wherefore, Princes or Magistrates, that by slavish flatterers had this Title given unto them at the first, had done well to reject it, as their Successors, who have followed, had done well likewise, (according to God his Will) if they had not suffered this Title to have been continued unto them, namely, in the public prayers, where the time-serving inconsiderate Minister prayeth, in the name of the Church, for her Head; if the Head of the Church needs to be prayed for, than the influences of the Head, upon the Church, will be but poor and weak, etc. But of this enough for this place.  
Moreover, The flattering Preachers, unrequired in the public prayers in the name of the Church, call the Prince forsooth, The Breath of our Nostrils, taking for his ground, the words of jeremy, in his Lamentations, Chap. 4. vers. 20. Which words, by the Current of the Ancients, and Septuagint, are to be understood of Christ Jesus; True it is, The Rabbins have interpreted the words of one of the Kings of judah, to wit, josias, or Zedekias; and hence some of the later Expositors have explained these words, That first and literally they may be applied to one of the Kings of Judah, who were all figures of Christ to come, but principally, and mainly the words are to be understood of Christ jesus, by the consent of all; So to attribute these words to any Prince earthly, cannot be without offence to Christ; For who can be said properly, and well, To be the Breath of our Nostrils, but he, who inspireth into us life, that is God. In like manner, the inconsiderate Ministers of the Gospel, abusing the Text of the eightieth Psalm, which, by the consent of all, is understood of Christ truly, and of David, as a figure of Christ to come, call the King, The man of thy right hand, this in no ways, without Blasphemy, can be attributed unto any earthly Prince; for none is to be said a figure of Christ, as David, and his Successors were by a particular dispensation. But if misapplying, and mistaking of Texts of Scripture will do business, 
Domino Deo qui nostri.  since Magistrates are said to be gods, you may as well call the Prince god, as the Roman Emperor was of old by some so called, and now the Pope, by his Court-parasites: which Titile of god, no Prince will suffer to be given unto him; Surely, as it is a very great crime, not to give due respect, reverence, and obedience unto him, whom God hath set over us for our good, according to his wise Ordinance; so on the other side, it is a huge sin to Idolise the Prince, making him a god, when he is but a weak, and infirm man, servant of God. This second fault is committed chiefly by the Sycophants and Parasites, who have no other Church, nor Chapel, but the Court, and make Petition to none, but to the King, whom to please, they wholly study, that they may catch somewhat to satisfy their inordinate desires. And the first is committed, namely, by their prelatical Clergy, who withdraw from the Prince a great part of his due, when they study to exempt themselves from his Obedience, and take from him any inspection upon them, namely, concerning the discharge of their calling, although by God's Ordinance it be a main part of his Office, to see God served, and worshipped, according to his Will revealed in his sacred Word.  
We have a little above seen, how that by the flattery of some Court-preachers, the custom is brought into the Church, to give unto the Prince, not only swelling, but blasphemous Titles in the public Prayer, that is made by the Minister in the name of the Church; but although, this be too great an evil, and requireth Reformation, yet the flattery of some Preachers hath not stayed here; for they, according to their custom, having addicted themselves to any one, whom they conceive may help them to preferment, stick not in the pulpit, where all relation should be laid aside, save that of a Minister of God's Word, to publish themselves, yea, in their Prayers, to be varlets to this man, or that man; and, what is worse yet, in the Prayer they call their Masters and Lords Virtuous, Pious, and Religious, when it is known to all, That for the most part they have little Virtue, less Piety, and no Religion at all. To have pointed at these things, shall suffice for this place. If any man will be contentious for these practices, I answer him, That the wel-Reformed Churches have no such Customs; for among the other abuses whereof they have been purged, by the care and diligence of the faithful Vinedressers, under God's blessing, they have been pruned of this rotten Bud of slavish flattery, as a corruption much opposite and contrary to the dignity and power of the Gospel. But let us return, after this long Digression.  
In these days (that is, in the thirteenth Age) lived Michael Scot, renowned for his Learning in Physic, Astronomy, etc. He is remembered by Picus Mirandula, and Cornelius Agrippa, very honourably. Also then lived Thomas Lermouth, commonly called, The Rythmer; whose Predictions are extant to this day: But no wise man can make any thing of them, more than of Merlin his Prophecies, who lived long before him; although sundry have pleased their fancies with idle Expositions of these two men's dreams.  
Towards the end of this thirteenth Age, the good Roman Pontif Boniface the eight, making use of the havie moans and complaints that some of Scotland, namely, of the Bishops and other Clergymen, 
You may see Pope Boniface his Letter to King Edward, and to the Bishop of Canterbury for the time, in john Fordon his Scoti-Chronicon.  with their clients, made against King Edward of England, who then did cruelly afflict the Country, claims a right unto the Crown of Scotland, as resigned unto him by the States: And upon this he writes an insulting Letter, and full of threatenings, unto Edward, that he was so malapert as to do any wrong to his vassals and subjects, where he had none, truly, save the Bishops, and Shavelings, with their clients. Whether the Clergy did make this offer of subjection unto the Pope, or whether he did falsely invent this lie, we cannot tell, but it is betwixt the Pope and his shaved creatures; such master, such men. Let this teach us, how the Popes are, and have been, and will be ever constantly ready watching at all occasions, to draw all things to their Crosse. But this owning of the Scots by the Pope for his peculiar people did not last long; for in a very short time thereafter, notwithstanding the great ignorance of these days, the Scots showed themselves refractories to his holy Orders; and he, in revenge, did thunder the fire-bolts of his Excommunication against these rude fellows, putting them to the Interdict, all to small purpose; for by these Bolts they were but very little dashed.  
We have heard how that in former times the Church of Scotland was served by Culdees, and they ruled by their Presbyteries or Elders, having a Moderator, or Perfect of themselves, and of their own choosing: This was for many years. When Palladius brought in Prelacy, a new holy Order, into the Church of Scotland, unknown to the preceding Ages, it was with this Restraint, That Bishops should be chosen by the Culdees, and of them: But when Bishops had once gotten certain Dioceses and Limits allotted unto them, they set up a new Presbytery of their own, or Council of Canons or Regulars, which they called Chapters; by whom they intended to be chosen in following times. The Culdees seeing this, did oppose it with their main strength, namely, under King David, who did take up the business thus (being carried away by the Prelates) That so many of the Culdees as would be Canons, should have hand in the choosing of the Bishops. But the Bishops, to elude this Ordinance of the Prince, obtained a Mandate from the Pope, That no Culdee should be received in the Convent of Canons, but by the consent of the Prior, and most part of the Canons. By these means the Culdees were kept out, and deprived of their voice in choosing of the Bishop. In the time of the troubles of Balliol and Bruce, one William Cumin, Perfect of the Culdees, thinks it fit for to bestir himself, to try what he could regain upon the Canons; and so he opposeth the Election by the Canons of one William Lamberton to the Sea of S. Andrews: The business being come to a great height, by Appeal was drawn to Rome, where, after much debate pro forma, time and moneys employed, the holy Father Boniface the eight pronounces sentence, in favour of his dear Clients the Canons; and so Lamberton is made Bishop, and consecrated by the Pope Boniface. This fact turned so to the disgrace of the Culdees, that after that time we read no more of them; so the Name and Order by little and little came to be quite extinguished, about the beginning of the thirteenth age.  
In the beginning of the fourteenth age, the Order of the Templars was put down, whether for their just demerits, or for private ends and hatred, we leave it to the Histories of these times, Pope Clement the fifth by his Bull did cashier them, the Bull beginning thus, Quanquam de jure non possumus, tamen pro plenitudine potestatis dictum Ordinem reprobamus, etc. After which all Christian Princes did cause them to be apprehended in their several Dominions, and put them from their estates, which was then given to Hospitallers and Knights of Saint john, after they had stood about two hundred years, instituted by Baldonin King of jerusalem, for defence of that City and Temple, and the safe conveying of all such as did travel thither: They are also called Red friars, because their Gowns were Red. In this fourteenth age did flourish the great Scholastic johannes, called Scotus from his Nation, and Duns from the place of his Birth, for he was born in the Town of Duns in the Mers; he was a great Opposer of Thomas of Aquin his Doctrine; his Sectaries were called Scotists, his Epitaph was thus: 
Scotia me genuit, Anglia suscepit,  
Gallia edocuit, Germania tenet.   
In the beginning of the fifteenth age there was a great Schism in the Romish Church, Pope against Pope; yea, sometimes there were three Popes at one time fight one against another, and excommunicating one another; this Schism lasted about thirty years, and by the Council of Constance Martin the fifth was made Pope, and the rest defeated: There was one john Fogo, a Monk of Milros, who in Scotland defended the Election of Martin by the Council, against Benedict, alias, Peter de Lune.  
During this forenamed Schism, many (taking occasion of the openness of the times) began boldly and freely to speak against the bad Doctrine, Government and Lives of the Churchmen, and that not only in private discourse, but they also preached it publicly, as john Wickliff in England, john Hus and Jerome of Prague in Bohemia, who spoke before the people freely of the Tyranny of the Government of the Clergy, the corruption of their Doctrine, and wickedness of their lives. In those days also there were some in Scotland, who feared not to make known to the people the Truth of God, as namely james Resby and Paul Craw (among others) who suffered Martyrdom for the Truth. About this time the Carthusians were brought from England into Scotland, and had built unto them a Monastery at Perth. In this Age the University of Saint Andrews was set up, chiefly by the means of Henry Wardlaw Bishop of the place, that in some kind the Schools of Learning might not be altogether wanting, which formerly had flourished for so long a time among the Culdees, and of later years had quite decayed; this good did Wardlaw: As his Predecessor William Trail had built the Castle of the same City; So his Successor james Kenedy built the old College likewise, called Saint Salvator his College; Patrick Grahame, that came after him, was the man that brought into Scotland the Title of Primate, Metropolitan, and Archbishop, by Bull of Sextus quartus. From the first Preaching of the Gospel, till Palladius, the Church of Scotland was happy without Bishops. From Palladius to King Malcolm his days the Bishops had no distinct Dioceses or Parishes from King Malcolm: till Patrick Grahame they were without Archbishops; this Title and higher rank of Authority did not succeed well with Grahame, for the other Bishops could suffer no Superior under the Pope, namely so near them, hitherto having rejected all the pretensions of the Archbishop of York; The inferior Clergy also were afraid of the increase of the Authority of the Man whom they conceived austere and rigid, and so by the Faction of the corrupt Court and disordered Clergy, poor Grahame lost the Title he had procured, with the Benefice, and one Shevez got his spoil; and what a sweet Bird Shevez was, the Stories of that time do sufficiently manifest.  
Robert Blacater seeing the Bishop of Saint Andrews now a Metropolitan and Archbishop, obtains from Alexander the sixth a Bull, whereby he is made Archbishop also, and he had under him the Bishops of Galloway, Argyle and Isles; which new dignity angered the Archbishop of Saint Andrews, above the loss of his Vassals; for to have a Companion in equal dignity set up beside him was hard; but he must digest the Pill, since the Pope will have it so.  
Lastly, David Beaton brought in the Title of Cardinal into Scotland, who hath been the only man that hath born that Title in this Country, and how it did speed with him, the following History will tell you.  
As in the beginning of the fifteenth age the Schism for the Papacy opened thorough Christendom many men's mouths, and busied their Pens to set forth the corruption of the Church, and the Vices of the Clergy; even so in the beginning of the sixteenth age, those that fought for the Bishopric of Saint Andrews, by their dissension gave occasion to many in Scotland to speak in public and private of the corruption of Church-mens Lives, Government and Doctrine in Scotland; which coming to the Pope's ears, presently he sent unto the King, james the fourth, a Sword, with the Title of Protector of the Faith; as if all Christian Princes were not in duty bound to protect the Faith in Christ; but the Faith which the Pope would have the King to protect, was his erroneous Doctrine, and Tyrannical Authority.  
Some few years after this, Henry the eighth was declared by the Pope, Defender of the Faith, and had the Sword likewise. james the 4 of Scotland being dead, now by the corrupt Courtiers the young inconsiderate King james was made believe, That the conferring of this new Title by the Pope, did bring unto him a great pre-eminence; yea, the Court Sycophants did not stick to call it, A new Royalty, when in effect it was nothing else but a new note of his Vassalage to Rome; and by the accepting of the Sword he did engage himself to make war for Rome; and so he did indeed, for sundry men after this, during his short Reign, were persecuted, and suffered death for the Truth of Christ. This is the second remarkable Badge of slavery put upon our Princes by the Pope; the former was their Anointing by him, as we have seen before.  
Here be pleased with me to remark, That of all the Bishops of Scotland before the Reformation, namely, since they were made Lords of certain places, and had particular Dioceses, you cannot find one who had any care of the true Charge of Pastor; for their whole study was, to raise their power, and to increase their means for the upholding of their power: and, to effectuate this more easily and fully, they kept both Prince and people in dark ignorance of Gods Will and Word. But because they must seem to do somewhat for the name sake of Bishops, they caused to build walls of Temples and Chapels, set up images and pictures richly dressed, to content the eyes, and brought into the Church Instruments of Music, and artificial Singing with great skill, to content the ear; Also they brought in sweet perfume and incense for the smell; so the most subtle senses were thus satisfied. And, to make a show to keep under the senses which are more gross, there must be some kind of Fasting enjoined to the people, and chastenesse to the Churchmen. But how, and to what purpose these two last have been kept, all men know. But kept or not, all is one, all these Ordinances which the Bishops set up for Religion, have been discovered by God's mercy, to be not only without Warrant in God's Word, but plainly contrary to the same. Of all the Bishops of Scotland in time of Reformation, there was only one or two who embraced the Truth, all the rest were either professed persecutors of God's Children, and open enemies of the Truth, or else they were given altogether so to satisfy their bellies and lusts, that they had no care of Religion; witness George Creichton (in the name of all the rest) Bishop of Dunkell, who confessed truly, That he had lived a long time Bishop, and never knew any thing of the Old or New Testament.  
Impiety, Ignorance and Wickedness came to such height among the Churchmen of all ranks, degrees and professions, that God being, after so long patience, in a manner vexed with them, did stir up the people to chase them from the service of his House, and to put others in their places, as you will see in this following History, whereunto I refer you. And I shall close up this discourse with one or two passages, worthy to be known; whereby you may see the learning of the Church-Doctors in those days, and how they did employ the knowledge they had to abuse the poor people. The first Passage is this: One Richard Martial Prior of the blackfriars at Newcastle in England, preached in Saint Andrews, That the Paternoster should be said to God only, and not to the Saints: The Doctors of Saint Andrews offended at it, made a Grey friar, called Tottiss, preach against Marshal his Tenet; which he did thus, (taking his Text out of the fifth of Saint Matthew, Blessed are the poor in spirit) Seeing we say, Good day, Father, to any old man in the Street, we may call a Saint, Pater, who is older than any alive; And seeing they are in Heaven, we may say to any of them, Our Father which art in heaven: And seeing they are holy, we may say to any of them, Hallowed be thy name: And since they are in the Kingdom of Heaven, we may say, Thy kingdom come: And seeing their will is God's Will, we may say to any of them, Thy will be done. But when the Grey Friar preaching came to the fourth Petition, Give us this day our daily bread, he was hissed at, and so was constrained not only to leave off Preaching, but also to leave the City for shame. Yet among the Doctors then assembled, the Dispute continued about the Pater; for some would have it said to God formaliter, and to the Saints materialiter; others, to God principaliter, to the Saints minus principaliter; others, primariò to God, secundariò to the Saints; others would have it said to God taking it strictè, and to the Saints taking it latè: Notwithstanding all these Distinctions, the Doctors could not agree upon the business. A fellow, called Tom, servant to the Subprior of Saint Andrews, one day perceiving his Master much troubled with some business, and as he conceived weighty, said to him, Sir, what is the matter of this your trouble? The Master answered, We cannot agree about the saying of the Pater. The fellow replied, To whom should it be said, but to God alone? The Master answers again, What shall we do then with the Saints? The fellow duplies, Give them Aves and Credo's enough, that may suffice them, and too well too. If this was good Divinity, God knows. The second passage likewise is very well worth the knowing, and to this purpose very fit, which fell out about the same time with the former, that is, about the first beginning of the Reformation. A little before the death of George Wischard, there came home from Rome a fellow charged with very many holy Relics, and new things of great virtue, as he gave out; but the things were not to be had, nor any benefit by the sight or touching of them, without moneys. Now upon a holy day, in a village near Hadington, this Romish Pedlar did open his pack, to try if he could vent any of his Wares among the Country people. Among other commodities, the good Merchant did show unto the people there was a Bell of much value, by reason of its great virtue; which he gave out to be this, That if any two parties had any difference, which could not be otherwise decided but by Oath, the truth of the Oath was to be made known by this Bell: for (said he) when any one sweareth, laying his hand on this Bell, if he swear true, he shall after the Oath sworn remove his hand easily from from the Bell, without any change to the Bell: But if he that sweareth having his hand upon the Bell sweareth falsely, his hand will stick to the Bell, and the Bell will rive asunder. Now we must tell you, That already there was a rift in the Bell, which this Romipete did affirm had happened by a false Oath of one that had sworn having his hand upon the Bell. At this tale the poor simple people were astonished, and fell in admiration. But among them was one Fermer, who had some light of the Truth of God; he drawing near the Romish Merchant, desired to have the Bell in his hand, to see it nearly. This desire was granted unto him. Then he takes the Bell, and looks on it, expressing great admiration at first; but immediately thereafter, he asked at the Romipete, if he would suffer him to swear in presence of the company, having his hand upon the Bell, for he had mind to take an Oath upon a weighty business. The man could not refuse him. Then said the Farmer to the company, Friends, before I swear, you see the rift that is already in the Bell, and how big it is, and that I have nothing upon my fingers to make them stick to the Bell. With this he showeth them his hand open: then laying his hand upon the Bell, he did swear this; I swear, in the presence of the living God, and before these good people, That the Pope of Rome is Antichrist, and that all the rabble of his Clergy, Cardinals, Archbishops, Bishops, Priests, Monks, with the rest of the crew, are Locusts, come from hell, to delude the people, and to withdraw them from God: Moreover, I promise, They will return to hell. Incontinent he lifted up his hand from the Bell before them all, and said, See, friends, that I have lifted up my hand freely from the Bell, and look unto the rift in the Bell, it is one and the same, without change; this showeth, according to the saying of this Merchant, That I have sworn truth. Then this poor fellow went away, and never was more seen in Scotland, nor any other of his kind, who brought Relics, or other like toys from Rome.  
Many more of this kind might be alleged, but let these suffice, to demonstrate the miserable ignorance from which God in his mercy hath delivered us; To whom be praise and glory, for this and all other benefits.  
With this I end the Preface, that you may come to the History itself.   


1553.  
PAtrick Hamilton was three and twenty years of Age when he suffered. After his death, his brother German james Hamilton of Levinston was accused likewise; but the King did cause to convey him secretly out of the way. Also Katherine Hamilton, his sister, was accused, and being questioned upon Works; she answered, That none was saved by his works. Then john Spencer spoke to her of the works of congruo and condigno; to which she answered, Work here, work there; what kind of working is all this? no works can save me, but Christ's. At this, the King, being present, laughed, and after conveyed her away secretly. One Henry Forest, a Monk of the Order of Benet and Collet, as they spoke then, was also accused of heresy; but without sufficient proof. Then he was sent to Walter Ange, (whom Buchanan, in his Satire against the Grey Friars, called Langius) to be confessed: Langius having asked him, by way of confession, What he thought of Patrick Hamilton? He answered, That he was a good man, and that his Articles were to be maintained. Lange discovers this simple man's confession; and this confession being taken for a sufficient proof, the poor man was condemned to be burnt, and so he was, immediately after they had degraded him, according to their Custom. As they were leading him to the Execution-place, he complained of the Friar who had betrayed him, and said, Let no man trust the false Friars, after me; they are despisers of God, and deceivers of men. They burned him at the North Style of the Abbey Church in Saint Andrews, that the Heretics of Angus might see the fire.   

1558.  
One Andrew Oliphant accused with heat Walter Mill, an ancient man, and formerly a Priest, and said to him, being at his devotion, Rise up, Sir Walter. He answered, when he had ended his prayer, My name is Walter: I have been too long one of the Pope's Knights (for all Priests are Sirs.) Andrew Oliphant said to him, Thou keepest my Lords too long here, therefore haste. He answered, I must obey God before men. Being questioned by Oliphant concerning Priests Marriage, he answered, It was God's Ordinance, That every man that had not the gift of chastity, should marry: but you abhor it, vowing chastity, which you cannot keep, but take other men's wives and daughters. Then, being asked if there were not seven Sacraments, he answered, Let me have two, take you the rest to yourselves. Being asked about the Mass, he answered, A Lord sendeth, and calleth many to his dinner; and when all is ready, he causeth ring the Bell, the guests come into the hall; but he turning his back upon them, eateth all himself: And so do you. Then he added, The Scripture is not to be understood carnally; Christ hath put an end to all carnal Sacrifices, by offering once for all his body upon the Crosse. Many other Queries were put to him, to which he answered stoutly. Being desired to recant, he told them, That he was corn, and not chaff. I will, said he, neither be blown by the wind, nor bruised with the Flail, but I will abide both: I will not recant the Truth. Being commanded to go to the stake by Oliphant, he answered, By the Law of God I am forbidden to put hand on myself, therefore put thou me to it with thy hands, and then thou shalt see my resolution. After he had said his Prayer, he got leave, with difficulty, to speak to the people standing by: In his Speech he told them, That although he was a great sinner, yet it was for God's Truth, contained in his Word of the Old and New Testament, that he suffered, and that God, in the abundance of his mercy towards him, did honour him so far, as to make him seal his Truth with his life, among other of his Servants. He added, Dear friends, as you would escape eternal death, be no more seduced with lies of Archbishops, Bishops, Abbots, Priors, Priests, Monks, Friars, and the rest of the Antichristian rabble, but only trust in God. This was the last man that died for Religion in Scotland: And by his death was given the very dead blow to Popery; for by his death the people of all ranks and conditions were so moved, that they made open profession of the Truth, without any more dallying; and presently was, upon this occasion, made a Covenant or Bond of mutual defence, To defend one another by Arms, against the Tyranny of the Bishops, and their Parties.    

Errata.  
THe Life. Page 2. line 7. deal he. P. 5. l. 38. r. ordinarily. P. 6. l. 24. r. would.  
Preface. P. 4. l. 23. r. Author, P. 37. l. 5. d. in, P. 39 l. 12, 13. r. the Kingdom was, l. 25. r. ever, P. 40. l. 20. r. any part, P. 45. l. 8. r. grief.  
The first Book. P. 4. l. 43. r. he did, p. 36. l. 3●. r. drowned, p. 37. l. 7. r. used not, p. 39 l. 6. r. inviolably, l. 7. r. worthy, p. 76. l. 47 d. from, p 58. l. 33. d. not, p. 73. l. 14. r. Kitching. l. 45. r. design, p. 17. l. 48. add, they call it, wrote to, p. 104. l. 44. r. seen so, p. 105. l. 36. r. did, l. 37. r. him for, p. 109. l. 9 r. never so, p. 15. l. 36. r. only.  
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Appendix, P. 7. l. 43. r. ye▪ p. 29. l. 6. r. result, l. 10. world, p. 60. l. 44. r. Mistress, p. 78. l. 15. r. time, p. 79. l. 7. r. jehu, pag. 99 l. 1. r. whole, l. 11. r. final, p. 102. l. 4●. r. punished, p. 106. l. 1. r. all, p. 111. l. 17. r. him, p. 112. l. 24. r. perceived.   

THE HISTORY OF THE REFORMATION Within the Realm of SCOTLAND, from the year 1422. Till the 20. day of August. 1567. THE FIRST BOOK.  
IN the Records of Glasgow is found mention of one whose name was james Resby, 
Robert the third.  an Englishman by Birth, 
1422.  Scholar to Wickliff; He was accused as an Heretic, by one Laurence Lindors in Scotland, and burnt for having said, That the Pope was not the Vicar of Christ, and that a man of wicked life was not to be acknowledged for Pope. This fell out, Anno 1422. Farther our Chronicles make mention, 
james the first.  That in the days of King james the first, about the year of God 1431. was deprehended in the University of Saint Andrew's, 
1431.  one named Paul Craw, a Boheme, who was accused of Heresy, 
Paul Craw burnt with a ball of Brass in his mouth.  before such as then were called Doctors of Theologie. His accusation consisted principally, That he followed john H●s and Wickliff, in the opinion of the Sacrament; Who denied that the substance of Bread and Wine were changed by virtue of any words; Or that Confession should be made to Priests; or yet Prayers to Saints departed: While that God gave him grace to resist them, and not to consent to their impiety; He was committed to the secular Judge (for our Bishops following Pilate, who both did condemn, and also wash his hands) who condemned him to the fire, in the which he was consumed in the said City of Saint Andrews, about the time afore written. And to declare themselves to be the generation of Satan, who from the beginning hath been enemy to the Truth, and he that desireth the same to be hid from the knowledge of men, They put a ball of Brass in his mouth, to the end he should not give Confession of his Faith to the people; neither yet that they should understand the defence which he had against their unjust accusation and condemnation. Both these godly men Resby and Craw, suffered martyrdom for Christ his Truth, by Henry Ward-Law, Bishop of Saint Andrew's, whom the Prelate's place amongst their Worthies▪  
But that their wicked practice did not greatly advance their Kingdom of darkness, neither yet was it able utterly to extinguish the Truth; for albeit, that in the days of King james the second and third, we find small question of Religion moved within this Realm; yet in the time of King james the fourth, 
james 4.  in the sixth year of his Reign, and in the twenty two year of his age, 
1494.  which was in the year of God 1494. were summoned before the King and his great Counsel, by Robert Blacater, called, Archbishop of Glasgow: The number of thirty persons remaining, 
30 Persons accused.  some in Kyle St●wart, 
The Professors of the Truth at the first beginning of the Reformation were called in our Island Lo●lards from on a godly man in this Island named ●o●ard, who was ●n● of the first Teachers of the Truth: what other names they had elsewhere, s●e the History of the Albigo●s, Lib. 1. cap. 3. Where you may see what accusations, and calumnies was made against these poor people.  some in Kingstyle, and some in Cunninghame: Among whom were George campbel of Cesnok, Adam Read of Barskyning, john campbel of Newmyls, Andrew Schaw of Polkemac, Helen Chalmer, Lady Pokellie, Isabelle Chambers, Lady Stairs.  
These were called the Lollards of Kyle, they were accused of the Articles following, as we have received them out of the Register of Glasgow.  

1. First, ●hat Images are not to be had in the Kyrk, nor to be worshipped.  
2. That the Relics of Saints are not to be worshipped.  
3. That Laws & Ordinances of men, vary from time to time, and that by the Pope.  
4. That it is not lawful to fight for the Faith, nor to defend the Faith by the Sword, if we be not driven to it by necessity, which is above all Law.  
5. That Christ gave power to Peter, as also to the other Apostles, and not to the Pope his pretended Successor, to bind and lose within the Kyrk.  
6. That Christ ordained no Priests to consecrate as they do in the Romish Church, these many years.  
7. That after the Consecration in the Mass, there remains Bread, and that there is not the natural Body of Christ.  
8. That Tithes ought not to be given to Ecclesiastical men, as they were then called, to wit, wholly, but a part to the poor, widow, or orphans, & other pious uses.  
9 That Christ at his coming hath taken away power from Kings to judge. This Article we doubt not to be the venomous accusation of the enemies, whose practice hath ever been to make the doctrine of Jesus Christ suspect to Kings and Rulers: 
Confer this 4. Article with the 16. Article.  As if God thereby would deprive them of their Royal Seats; While on the contrary nothing confirms the power of Magistrates more than doth God's Truth. But to the Articles.  
10. That every faithful man and women is a Priest, in that sense that they are called by the Apostle Saint john, Apoc. 1.6.5.10.20.6.  

The Pope did bethink himself at last ●o subject Princes unto him, by this tye of invented unction.  11. That the Unction of Kings, ceased at the coming of Christ; and truly it was but late since Kings were anointed, namely in Scotland, for Edgar was the first anointed King in Scotland, about the year 1100.  
12. That the Pope is not the successor of Peter, but where he said, Go behind me Satan.  
13. That the Pope deceives the people by his Bulls, and his Indulgences.  
14. That the Mass profiteth not the souls, who in those days were said to be in Purgatory.  
15. That the Pope and the Bishops deceive the people by their Pardons.  
16. That Indulgences ought not to be granted to fight against the Saracens.  
17. That the Pope exalts himself against God, and above God.  
18. That the Pope cannot remit the pains of Purgatory.  
19 That the blessings of the Bishops (of dumb Dogs they should have been styled) are of no value.  
20. That the Excommunication of the Kyrk is not to be feared, if there be no true cause for it.  
21. That in no case it is lawful to swear, to wit, idly, rashly, and in vain.  
22. That Priests may have wives, according to the constitution of the Law, and of the Primitive Christian Church.  
23. That true Christians receive the body of jesus Christ every day by Faith.  
24. That after Matrimony be contracted, and consummate; the Kyrk may make no Divorcement.  
25. That Excommunication binds not, if unjust.  
26. That the Pope forgives not sins, but only God.  
27. That Faith should not be given to Miracles, to such namely as the Romish were then, and are to this day.  
28. That we should not pray to the glorious Virgin Mary, but to God only, since he only hears us, and can help us.  
29. That we are no more bound to pray in the Kyrk then in other places 
* Although the Temple be set a part for divine service, yet we are not so tied to the place as the jews were, yea, not so much as the Rominists would have us to be, according to that of S. joh 21.22 23 for wheresoever 2 or 3 are gathered together in my N●●●r, I am in the midst of you. .  
30. That we are not bound to believe all that Doctors of the Kirk have written.  
31. That such as worship the Sacrament in the Kyrk (we suppose the Sacrament of the Altar) commits Idolatry.  
32. That the Pope is the head of the Kirk of Antichrist.  
33. That the Pope and his Ministers are murderers of souls.  
34. That they which are called Princes and Prelates in the Church, are Thiefs, and Robbers.   
By these Articles which God of his merciful providence caused the enemies of his truth to keep in their registers, may appear how mercifully God hath looked upon this Realm, retaining within it some spark of his light, even in the time of greatest darkness. Neither ought any man to wonder, albeit that some things be obscurely, and some things doubtfully spoken. But rather ought all faithful to magnify God's mercy, who without public Doctrine gave so great light. And further, we ought to consider that seeing that the enemies of Jesus Christ gathered the foresaid Articles, thereupon to accuse the persons aforesaid, that they would deprave the meaning of God's servants so far as they could; as we doubt not but they have done, in the heads of Excommunication 
* Witness the Princes and people, that the Pope put to the Interdict without cause, to say nothing of private persons. , Swearing 
* So that many do think it a liberty of Religion to swear and curse. , and of Matrimony 
* Witness the divorce of Mary Stuart, daughter to James 2. from her lawful husband Tho. Boyde, and married to james Hamilton● Also of Mary, mother to james 5. who married after K. jam. the fourth's death, Ar●hibald Douglas Earl of Angus, & was divorced from him, and married to Henry Stuart, Lord Meffen. : In the which it is no doubt but the servants of God did damn the abuse only, and not the right Ordinance of God: for who knows not that the Excommunication in these days was altogether abused? That Swearing aboundeth without punishment or remorse of conscience: And that Divorcements was made, for such causes as worldly men had invented. But to our History. Albeit that the accusation of the Bishop and of his Complices was very grievous, yet God so assisted his servants, partly by inclining the King's heart to gentleness (for divers of them were his great familiars) and partly by giving bold and godly answers to their Accusators; that the enemies in the end we●e frustrate of their purpose. For while the Bishop in mockage said to Ad●m Read of Barskeiming; Read, believe ye that God is in heaven? He answered; Not as I do the Sacraments seven: Whereat the Bishop thinking to have triumphed, said; Sir, lo, he denies that God is in heaven? Whereat the King wondering, said; Adam Read! What say ye? The other answered; Pleaseth your Majesty to hear the end betwixt the churl and me: and therewith he turned to the Bishop and said; I neither think nor believe, as thou thinkest that God is in heaven; but I am most assured, that he is not only in heaven, but also in the earth: But thou and thy faction declare by your works, that either ye think there is no God at all, or else that he is so set up in heaven, that he regards not what is done upon the earth: for if thou firmly beleevedst that God were in the heaven, thou shouldest not make thyself checkmate to the King, 
Adam Read, his bold a●d godly answer.  and altogether forget the charge that Jesus Christ the Son of God gave to his Apostles, which was, To Preach his Gospel, and not to play the proud Prelates, as all the rabble of you do this day: And now, Sir, said he to the King, judge ye, whether the Bishop or I believe best that God is in heaven. While the Bishop and his band could not well revenge themselves, and while many taunts were given them in their teeth. 
Note.  The King willing to put an end to further reasoning, said to the said Adam Read; Wilt thou burn thy bill? He answered; Sir, the Bishop and ye will. With these and the like scoffs, the Bishop and his band were so dashed out of countenance, that the greatest part of accusation was turned to laughter. After that Diet, we find almost no question for matters of Religion, the space near of thirty years; for not long after, to wit, in the year of God 1500. the said Bishop Blaktar departed this life, 
1500.  going in his superstitious devotion to jerusalem: Unto whom succeeded Master james Betone, son to the Laird of Balfor in Fife, who was more careful of the world, than he was to Preach Christ, or yet to advance any Religion, but for the fashion only, and as he sought the world it fled him not: For it was well known that at once he was Archbishop of Saint Andrews, Abbot of Dunfermeling, Aberbrothe, Kylwinning, and Chancellor of Scotland: For after the unhappy field of Flowdonne, 
1513.  in the which perished King james the fourth, with the greatest part of the Nobility of the Realm, the said Betonne with the rest of the Prelates, had the whole Regiment of the Realm. And by reason thereof held and traveled to hold the truth of God in thraldom and bondage, till that it pleased God of his great mercy in the year of God 1527. to raise up his servant Master Patrick Hamilton, 
1527.  at whom our History doth begin: 
Brother's son to james Hamilton Earl of Arran and sister's son to john Stuart Duke of Althai.  Of whose progeny, life, and erudition, because men of fame and renown have in divers works written; we omit all curious repetition, sending such as would know further of him then we write to Francis Lambert, john Frith, and to that notable work lately set forth by john Fox, English man, of the lives and deaths of Martyrs within this Isle in this our age.  
This servant of God Master Patrick Hamilton, being in his youth provided to reasonable honours and living (he was entitled Abbot of Fern) as one hating the world and the vanity thereof, left Scotland, and passed to the Schools in Germany; for then the fame of the University of Wittenberg was greatly divulgate in all Country's: where by God's providence he became familiar with those lights and notable servants of Christ Jesus of that time, Martin Luther, Philip Melancthon, and the said Francis Lambert, did so grow and advance in godly knowledge, joined with fervency and integrity of life, that he was in admiration with many. The zeal of God's glory did so eat him up, that he could not long continue to remain there, but returned to his country where the bright beams of the true light, which by God's grace was planted in his heart, began most abundantly to burst forth, as well in public as in secret; for he was (besides his godly knowledge) well learned in Philosophy, he abhorred Sophistry, and would that the Text of Aristotle should have been better understood, and more used in the Schools than then it was; for Sophistry had corrupted all, as well in Divinity, as in humanity. In short process of time, the fame of his reasons and Doctrine troubled the Clergy, and came to the ears of Bishop james Betonne, of whom before we have made mention, who being a conjured enemy to Christ Jesus, and one that long hath had the whole regiment of this Realm, bore impatiently that any trouble should be made to the Kingdom of darkness, whereof within this Realm he was the head. And therefore he so traveled with the said Master Patrick that he got him to Saint Andrews, where after the conference of divers days he had his freedom and liberty. The said Bishop and his bloody Butchers, called Doctors, seemed to approve his Doctrine, and to grant that many things craved Reformation in the Ecclesiastical regiment. And amongst the rest, there was one that secretly consented with him almost in all things, named, Friar Alexander campbel, 
A Dominican Friar.  a man of good wit and learning, but yet corrupt by the world, as after we will hear: when the Bishops and Clergy had fully understood the mind and judgement of the said Master Patrick, and fearing that by him their kingdom should be endamaged, they travailed with the King, who then was young, 
Note how Churchmen rules the good nature of the Prince.  and altogether addict to their commandment, that he should pass in Pilgrimage to Saint Dothesse's in Rosse, to the end that no intercession should be made for the life of the innocent servant of God, who suspecting no such cruelty as in their hearts was conceived, remained still, (a lamb amongst the wolves) till that upon a night he was intercepted in his chamber, and by the Bishop's Band was carried to the Castle, where that night he was kept, and upon the morrow after brought forth to Judgement, he was condemned to die by fire for the testimony of God's Truth. The Articles for the which he suffered, were but of Pilgrimage, Purgatory, prayer to Saints, and for the dead, and such trifles. Albeit that matters of greater importance had been in question, as his Treatise which in the end we have added, may witness. Now that the condemnation of the said M. Patrick should have greater Authority, they caused the same to be subscribed by all those of any estimation that with them were present; and to make their number great, they took the subscription of children, if they were of the Nobility; for the Earl of Cassilles, which last deceased in France, then being but twelve or thirteen years of age, was compelled to subscribe his death, as himself did confess. Immediately after dinner the fire was prepared before the old College, and he led to the place of Execution, and yet men supposed that all was done but to give nnto him terror, and to have caused him to have recanted, and have become recreant to those bloody beasts; but God for his own glory; for the comfort of his servant, and for manifestation of their beastly tyranny, had otherwise decreed; for he ●o strengthened his faithful Witness, that neither the love of life, nor yet the fear of that cruel death, could move him a jote to swerve from the truth once professed. At the place of execution, he gave to his servant who had been chamberlain to him of a long time, his Gown, his Coat, Bonnet, and such like garments, saying, These will not profit in the fire, they will profit thee; after this, of me thou canst receive no commodity, except the example of my death, which I pray thee bear in mind, for albeit it be bitter to the flesh▪ and fearful before men, yet is it the entrance unto eternal life, which none shall possess that denies Christ Jesus before this wicked generation. The innocent servant of God being bound to the stake, in the midst of some coals, some timber, and other matter appointed for the fire, a train of powder was made, and set on fire, which gave to the blessed Martyr of God, a blaise, and scorched his left hand and that side of his face, but neither kindled the wood nor yet the coals, and so remained the appointed to death in torment, till that men ran to the Castle again for more Powder, and fire wood more able to take fire, which at last being kindled, with loud voice, cried; Lord jesus receive my spirit; How long shall darkness overwhelm this Realm? And how long wilt thou suffer this tyranny of men? The fire was slow, and therefore was his torment the more: But most of all was he grieved by certain wicked men, amongst whom Campbel the black Friar (of whom we spoke before) was principal, who continually cried, Convert Heretic, Call upon our Lady, say, Salve Regina, etc. To whom he answered, Depart, and trouble me not, 
Friar campbel apostate.  thou messenger of Satan. But while that the aforesaid Friar still roared, one thing in great vehemence he said unto him; Wicked man, thou knowest the contrary, and the contrary to me thou hast confessed; I appeal thee before the tribunal seat of Christ jesus. After which, and other words, which well could not be understood nor marked because of the tumult, and vehemency of the fire. The witness of Jesus Christ gate victory, after long sufferance, the last of February, in the year of God 1527. The said Friar departed this life within few days after, in what estate, we refer to the manifestation of the general Day. But it was plainly known, that he died in Glasgow in a frenzy, and as one despaired.  
Now that all men may understand what was the singular erudition, and godly knowledge of the said M. Patrick Hamilton, we have inserted this his little pithy Work, containing his Assertions and Determinations, concerning the Law, the Office of the same; concerning Faith, and the true Fruits thereof; first by the said Master Patrick collected in Latin, and after translated into vulgar Language.  


Of the Law.  
THe Law is a Doctrine that biddeth good, and forbiddeth evil, as the Commandments here contained do specify.   

The ten Commandments.  
THou shalt worship but one God. 2. Thou shalt make thee no Image to worship it. 3. Thou shalt not swear by his Name in vain. 4. Hold the Sabbath day holy. 5. Honour thy father and thy mother. 6. Thou shalt not kill. 7. Thou shalt not commit adultery. 8. Thou shalt not steal. 9 Thou shalt bear no false witness. 10. Thou shalt not desire aught that belongeth to thy neighbour.  

Mayor.  He that loveth God and his neighbour, keepeth all the Commandments of God. 
Deu●. 6. Matth. 12.  Love the Lord thy God with all thine heart, with all thy soul, and with all thy mind: this is the first and great Commandment. The second is like unto this, Love thy neighbour as thyself; in these two Commandments hang all the Law and Prophets. 
Minor.  He that loveth God, loveth his neighbour: If any man say, I love God, 
1. Joh. 4.  and yet hateth his neighbour, he is a liar: He that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? He that loveth his neighbour as himself, keepeth the whole Commandments of God. Whatsoever ye would that men should do unto you, 
Conclusio.  even so do unto them, for this is the Law and the Prophets. 
Matth 7. Rom. 13.  He that loveth his neighbour, fulfilleth the Law; Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness against thy neighbour, Thou shalt not desire, and so forth? If there be any other Commandment, all are comprehended under this saying, Love thy neighbour as thyself. 
Galat. 5.  He that loveth his neighbour, keepeth all the Commandments of God, Rom. 13. Gal. 5. He that loveth God, loveth his neighbour, 
Maior.  
Rom. 13.  1 Joh. 4. Ergo, He that loveth God, keepeth all his Commandments. He that hath the faith, 
Minor.  loveth God; My Father loveth you, because ye love me, and believe that I came of God. He that hath the faith, keepeth all the Commandments of God; 
Joh. 19  he that hath the faith, loveth God, and he that loveth God, keepeth all the Commandments of God. Ergo, He that hath faith, 
Conclusio.  keepeth all the Commandments of God. He that keepeth one Commandment, keepeth them all. For without faith it is impossible to keep any of the Commandments of God; 
Christ is the end and fulfilling of the Law to every one that believeth Rom. 10.14.  and he that hath faith, keepeth all the Commandments of God. Ergo, He that keepeth one Commandment of God, keepeth them all.  
He that keepeth not all the Commandments of God, he keepeth none of them; he that keepeth one of the Commandments of God, he keepeth all: Ergo, He that keepeth not all the Commandments, he keepeth none of them. It is not in our power without grace to keep any of God's Commandments. Without grace it is impossible to keep one of God's Commandments, and grace is not in our power. Ergo, It is not in our power to keep any of the Commandments of God. Even so may you reason concerning the holy Ghost and faith. The Law was given us to show us our sin. By the Law cometh the knowledge of sin; 
Rom. 3. Rom. 7.  I knew not what sin meant, but through the Law. I knew not what lust had meant, except the Law had said, Thou shalt not lust. Without the Law sin was dead, that is, It moved me not, neither wist I that it was sin, which notwithstanding was sin, and forbidden by the Law. The Law biddeth us do that which is impossible for us; for it bids us keep all the Commandments of God, and yet it is not in our power to keep any of them. Ergo, It biddeth us do that which is impossible for us. Thou wilt say, Wherefore doth God command us that which is impossible for us? I answer, To make thee know, That thou art but evil, and that there is no remedy to save thee in thine own hand; and that thou mayst seek remedy at at some other: 
Gospel, quasi Godspel, that is God's word, but ordinarily it is taken from that part which we call Evangel, that is, Good tidings, otherwise, Gospel, quasi Goodspel, that is, Good words, and so, Good tidings.  For the Law doth nothing but command thee.   

Of the Gospel.  
THe Gospel is as much to say in our Tongue, as good Tidings, like as every one of these Sentences be.  

Christ is the Saviour of the world.  
Christ is our Saviour.  
Christ died for us.  
Christ died for our sins.  
Christ offered himself for us.  
Christ bore our sins upon his back.  
Christ bought us with his Blood.  
Christ washed us with his Blood.  
Christ came into the world to save sinners.  
Christ came into this world to take away our sins.  
Christ was the Price that was given for us and our sins.  
Christ was made Debtor for our sins.  
Christ hath paid our Debt, for he died for us.  
Christ hath made satisfaction for us, and for our sins.  
Christ is our Righteousness.  
Christ is our Wisdom.  
Christ is our Sanctification.  
Christ is our Redemption.  
Christ is our Satisfaction.  
Christ is our Goodness.  
Christ hath pacified the Father of Heaven.  
Christ is Ours, and all His.  
Christ hath delivered us from the Law, from the devil, and hell.  
The Father of heaven hath forgiven us for Christ's sake.   
Or any such other as declare unto us the mercies of God.   

The nature of the Law, and of the Gospel.  
The Law 

showeth us our sin.  
showeth us our condemnation.  
Is the word of ire.  
Is the word of despair.  
Is the word of displeasure.    
The Gospel 

showeth us a remedy for it.  
showeth us our Redemption.  
Is the Word of Grace.  
Is the Word of Comfort.  
Is the Word of Peace.     

A Disputation betwixt the Law and the Gospel.  
The Law saith, 

Pay thy Debt.  
Thou art a desperate sinner.  
Thou shalt die.    
The Gospel saith, 

Christ hath paid it.  
Thy sins are forgiven thee.  
Be of good comfort, thou art saved.    
The Law saith, 

Make amends for thy sin.  
The Father of heaven is wrath with thee.  
Where is thy righteousness, goodness and satisfaction?  
Thou art bound and obliged unto me, the devil and hell.    
The Gospel saith, 

Christ hath made it for thee.  
Christ hath pacified him with his Blood.  
Christ is thy righteousness, goodness, & satisfaction.  
Christ hath delivered thee from them all.     

Of Faith.  
FAith is to believe God, like as Abraham believed God, and it was counted to him for righteousness. He that believed God, believed his Word. To believe in him, 
Gen. 15. Joh. 5.  is to believe his Word, and account it true that he speaketh: he that believeth not God's Word, he compteth him false, and a liar, and believeth not that he may and will fulfil his Word, and so he denieth both the might of God, and himself. Faith is the gift of God: Every good thing is the gift of God. 
Jam. 1.  Faith is good; Ergo, Faith is the gift of God; The gift of God is not in our power: Faith is the gift of God, Ergo, Faith is not in our power. Without faith it is impossible to please God; all that cometh not of faith, 
Rome 14. Heb 11.  is sin; for without faith, can no man please God. Besides that, he that lacketh faith, he trusteth not God; he that trusteth not God, trusteth not in his Word; he that trusteth not in his Word, holdeth him false, and a liar; he that holdeth him false and a liar, he believeth not that he may do that he promiseth, and so denieth he that he is God: O how can a man, being of this fashion, please God No manner of ways, yea suppose he did all the works of man and Angel.  
All that is done in faith, pleaseth God. Right is the Word of God, and all his works in faith: Lord thine eyes look to faith; that is as much to say, as, Lord thou delightest in faith: God loveth him that believeth in him, how can they then displease him? He who hath faith, is just and good, and a good tree bringeth forth good fruit. Ergo, all that is done in faith, pleaseth God. Moreover, he that hath faith, believeth God; he that believeth God, believeth his Word; he that believeth his Word, wotteth well that he is true and faithful, and cannot lie; but knoweth well that he both may and will fulfil his Word. How can he then displease him? For thou canst do no greater honour unto God, than to count him true. Thou wilt then say, That theft, murder, adultery, and all vices please God: No verily, for they cannot be done in faith; for a good tree beareth good fruit. He that hath faith, wotteth well that he pleaseth God; for all that is done in faith, 
Heb. 11. Rome 8.  pleaseth God; faith is a sureness: Faith is a sure confidence of things which are hoped for, and a certainty of things which are not seen: The same spirit certifieth our spirit, 
Rom. 4.  that we are the children of God. Moreover, he that hath the faith, wotteth well that God will fulfil his Word: Ergo, faith is a sureness.   

A man justified by faith.  
ABraham believed God, 
Rom. 4.  and it was imputed to him for righteousness; we suppose therefore that a man is justified (saith the Apostle) without the works of the Law. He that worketh not, but believeth in him that justifieth the ungodly, his faith is counted unto him for righteousness. The just man liveth by faith, Abac. 2. Rom. 1. 
Abac. 2. Rom. 1.  We know that a man that is justified, is not justified by the works of the Law, but by the faith of Jesus Christ, and not by the deeds of the Law.   

Of the faith of Christ.  
THe faith of Christ is, To believe in him, that is, To believe in his Word, and to believe that he will help thee in all thy need, and deliver thee from all evil. Thou wilt ask me, What Word? I answer, The Gospel: he that believeth in Christ, 
Joh. 6.  shall be saved. He that believeth the son, hath everlasting life; 
1 Joh. 5.  Verily verily I say unto you, He that believeth in me, hath everlasting life. This I write unto you, that believing in the Name of the Son of God, ye may know that ye have eternal life. Thomas, because thou hast seen me, thou believest, but happy are they that have not seen, and yet believe in me. All the Prophets to him bear witness, That whosoever believeth in him, shall have remission of their sins. What must I do that I may be saved? the Apostle answereth, Believe in the Lord jesus Christ, 
Act. 10. Rom. 10.  and thou shalt be saved. If thou acknowledge with thy mouth that Jesus is the Lord, and believe in thine heart, 
Joh. 3.  That God raised him up from the dead, thou shalt be safe. He that believeth not in Christ, shall be condemned. He that believeth not the son, shall never see life, but the ire of God abideth upon him. The holy Ghost shall reprove the world of sin, because (saith Christ) they believe not in me. They that believe in Jesus Christ, are sons of God. Ye are all the sons of God, because ye believe in Jesus Christ. He that believeth in Christ the son of God, 
Gal. 3. Matth. 19  is safe. Peter said, Thou art Christ the son of the living God. Jesus answered and said unto him, Happy art thou, Simon the son of jonas, for flesh and blood hath not opened unto thee that, but my father which is in heaven. We have believed and known that thou art Christ, the son of the living God. I believe that thou art Christ the son of the living God, which should come into the world. 
Joh 9 Joh. 20.  These things are written that ye might believe that Jesus Christ is the son of God, and that in believing ye might have life. I believe that Jesus is the son of the living God. He that believeth God, believeth the Gospel. He that believeth God, believeth his Word, and the Gospel is his Word. Therefore he that believeth God, believeth his Gospel. As Christ is the Saviour of the world, Christ is our Saviour; Christ bought us with his Blood, Christ washed us with his Blood, Christ offered himself for us, Christ bore our sins upon his back. He that believeth not the Gospel, believeth not God; he that believeth not God's Word, believeth not himself; and the Gospel is God's Word. Ergo, He that believeth not the Gospel, believeth not God himself. And consequently, they that believe not, as is above written, and such other, believe not God. He that believeth the Gospel shall be saved; Go ye into all the world, and preach the Gospel unto every creature, 
Mark 16. Matth. 28.  he that believeth and is baptised, shall be saved; but he that believeth not, shall be condemned.   

A Comparison betwixt Faith and Incredulity.  
Faith 

Is the root of all good,  
Maketh God and man friends,  
Bringeth God and man together.    
Incredulity 

Is the root of all evil,  
Maketh them deadly foes,  
Bringeth them asunder.    
All that proceedeth from Faith, pleaseth God.  
All that proceedeth from Incredulity, displeaseth God.  
Faith only maketh a man good and righteous,  
Incredulity maketh him unjust and evil.  
Faith only maketh a man 

The Member of Christ,  
The Inheritor of heaven.  
The Servant of God.    
Faith 

showeth God to be a sweet Father.  
holdeth stiff by the word of God.  
counteth God to be true.  
knoweth God.  
loveth God and his neighbour.  
only saveth.  
extolleth God and his works.    
Incredulity 

maketh man a member of the devil.  
maketh him inheritor of hell.  
maketh him the servant of the devil.  
maketh God a terrible Judge.  
causeth man wander here and there.  
maketh him false and a liar.  
knoweth him not.  
loveth neither God nor neighbour.  
only condemneth.  
extolleth flesh and her own deeds.     

Of Hope.  
HOpe is a trusty looking for of things that are promised to come unto us, as we hope the everlasting joy which Christ hath promised unto all that believe in him; we should put our hope and trust in God only, and in no other thing. 
Psal. 117.  It is good to trust in God, and not in man. He that trusteth in his own heart, he is a fool; It is good to trust in God, and not in Princes: They shall be like unto Images that make them, and all that trust in them: He that trusteth in his own thoughts doth ungodly: Cursed be he that trusteth in man: Bid the rich men of this world that they trust not in their unstable riches, but that they trust in the liv●ng God: It is hard for them that trust in money to enter into the kingdom of God. Moreover, we should trust in him surely, that can help us, 
1. Tim. 6.  yea we should trust in him only. Well is him that trusteth in God, and woe to them that trust him not. Well is the man that trusteth in God, for God shall be his trust: He that trusteth in him shall understand the truth. They shall all rejoice that trust in thee, they shall all ever be glad, and thou wilt defend them.   

Of Charity.  
Charity is the love of thy neighbour: 
This 〈…〉 derstood of circumstance of worldly m●n, and not of them of God for the nearer that me● draw to God, we are bound 〈◊〉 more to love them.  The rule of Charity is, To do as thou wouldst were done unto thee; for Charity esteemeth all alike, the rich and the poor, the friend and the foe, the thankful and unthankful, the kinsman and stranger.   

A comparison betwixt Faith, Hope, and Charity.  
FAith cometh of the word of God: Hope, cometh of Faith; And Charity springeth of them both: Faith believes the word; Hope trusteth after that which is promised by the word; and Charity doth good unto her neighbour, through the love that she hath to God, and gladness that is within herself. Faith looketh to God and his word: Hope looketh unto his gi●t and reward Charity looketh unto her neighbour's profit; Faith receiveth God. Hope receiveth his reward: Charity looketh unto her neighbour with a glad heart, and that without any respect of reward. Faith pertaineth to God only; Hope to his reward; and Charity to her neighbour.   

Of good Works.  

Galat. 3.  NO manner of works make us righteous: We believe that a man shall be justified without works. No man is justified by the deeds of the Law, but by the Faith of Jesus Christ; and we believe in Jesus Christ, that we may be justified by the Faith of Christ, and not by the deeds of the Law. If righteousness come by the Law, than Christ died in vain: That no man is justified by the Law, it is manifest, for a righteous man liveth by his Faith; but the Law is not of Faith. Moreover, since Christ the maker of heaven and earth; and all that therein is, behoved to die for us: We are compelled to grant, that we were so far drowned in sins, that neither the deeds, nor all the creatnres that ever God made or might make, might help us out of them: Ergo, No deeds nor works can make us righteous: No works make us unrighteous; for if any work made us unrighteous, than the contrary works would make us righteous. But it is proved that no works can make us righteous; Ergo, No works make us unrighteous.   

Works make us neither good nor evil.  
IT is proved that works neither make us righteous nor unrighteous. Ergo, No works neither make us good nor evil; for righteous and good are one thing, and unrighteous and evil, another. Good works make not a good man, nor evil works an evil man. But a good man maketh good works, and an evil man evil works; good fruit maketh not the tree good, nor evil fruit the tree evil. But a good tree beareth good fruit, and an evil tree evil fruit. A good man cannot do evil works, nor an evil man good works, for an evil tree cannot bear good fruit, nor a good tree evil fruit. A good man is good before he do good works, and an evil man is evil before he do evil works; for the tree is good before it bear good fruit, and evil before it bear evil fruit. Every man is either good or evil; either make the tree good, and the fruit good also; or else make the tree evil, and the fruit likewise evil. Every man's work is either good or evil; for all fruit is either good or evil. Either make the tree good and the fruit also, or else make the tree evil, 
Matth 13. Matth. 7.  and the fruit of it likewise evil. A good man is known by his works, for a good man doth good works, and an evil, evil works: Ye shall know them by their fruits: for a good tree bringeth forth good fruit, and an evil tree evil fruit. A man is likened to the tree, and his works to the fruit of, the tree. Beware of false Prophets which come unto you in sheep's clothing, but inwardly they are ravening wolves: ye shall know them by their fruit.   

None of our works either save us nor condemn us.  
IT is proved that no works make us either righteous or unrighteous, good or evil: but first we are good, before that we do good works and evil before we do evil works: Ergo, No work either saveth us nor condemneth us. Thou wilt say▪ Then maketh it no matter what we do? I answer thee; 
Note.  Yes. For if thou do evil, it is a sure argument that thou art evil, and wantest Faith: If thou do good, it is an argument that thou art good, and hast Faith; for a good tree beareth good fruit, and an evil tree evil fruit. Yet good fruit maketh not the tree good, nor evil fruit the tree evil: So that man is good before he do good works, and evil before he do evil works. The man is the tree; the works are the fruit. Faith maketh the good tree; Incredulity the evil tree: Such a tree such a fruit, such man works. For all that is done in Faith pleaseth God, and are good works: And all that is done without Faith displeaseth God, and are evil works. Whosoever thinketh to be saved by his works, 
Note.  denieth that Christ is our Saviour, and that Christ died for him; and finally all things that belongeth to Christ. For how is he thy Saviour, if thou mightst save thyself with thy works? Or to what end should he have died for thee, if any works of thine might have saved thee? What, is this to say Christ died for thee? Is it not that thou shouldst have died perpetually, and that Christ to deliver thee from death died for thee, and changed thy perpetual death into his own death? for thou madest the fault, and he suffered the pain, and that for the love he had to thee, before ever thou wast born, when thou hadst done neither good nor evil. Now since he hath paid thy debt, thou diest not, no thou canst not, but shouldest have been damned, if his death were not. But since he was punished for thee thou shalt not be punished. 
Note.  Finally, he hath delivered thee from condemnation, and desireth nothing of thee, but that thou shouldest acknowledge what he hath done for thee, and bear it in mind; and that thou wouldst help others for his sake both in word and deed, even as he hath helped thee, for nought, and without reward. O how ready would we be to help others, if we knew his goodness and gentleness towards us? he is a good and a gentle Lord, and he doth all things for nought. Let us, I beseech you, follow his footsteps, whom all the world ought to praise and worship. Amen.   

He that thinketh to be saved by his works, calleth himself Christ.  
FOr he calleth himself a Saviour, which appertaineth to Christ only. What is a Saviour? But he that saveth. And thou sayest, I save myself, which is as much to say, as, I am Christ; for Christ is only the Saviour of the world. We should do no good works to the intent to get the inheritance of heaven or remission of sins through them. For whosoever believeth to get the inheritance of heaven, or remission of sins through works, he believeth not to get that for Christ's sake. And they who believe that their sins are not forgiven them, and that they shall not be saved for Christ's sake, they believe not the Gospel; for the Gospel saith. Thou shalt be saved for Christ's sake; Sins are forgiven you for Christ's sake. He that believeth not the Gospel, believeth not God: And consequently, they that believe to be saved by their works, or to get remission of sins by their own deeds, believe not God, but account him a liar, and so utterly deny him to be God. Thou wilt say, 
Quaere.  Shall we then do no good works? I say not so: But I say, we should do no good works, 
Answer.  to the intent to get the kingdom of heaven, or remission of sins; for if we believe to get the inheritance of heaven through good works, than we believe not to get it through the promise of God. Or if we think to get remission of our sins, by good works, we believe not that they are forgiven us by Christ, and so we count God a liar; for God saith, Thou shalt have the inheritance of heaven for my Son's sake. You say, 
Note.  It is not so, but I will gain it through mine own works. So I condemn not good works, but I condemn the false trust in any works, for all than works that a man putteth confidence in, are therewith intoxicate or empoisoned, and become evil. Wherefore do good works, but beware thou do them not to get any good through them, for if thou do, thou receivest the good, not as the gift of God, but as a debt unto thee, and makest thyself fellow with God, because thou wilt take nothing from him for nought. What? needeth he any thing of thine, who giveth all things, and is not the poorer? Therefore do nothing to him, but take of him, for he is a gentle Lord, and with a gladder heart will give us all things that we need, than we take it of him. So that if we want any thing, let us blame ourselves. Press not then to the inheritance of heaven, through presumption of thy good works; for if thou dost, 
Note.  thou countest thyself holy and equal unto him, because thou wilt take nothing of him for nought; And so shalt thou fall as Lucifer fell from heaven for his pride.    
Thus ends M. Patrick's Articles. And so we return to our History. When those cruel wolves had (as they supposed) clean devoured the prey, they found themselves in worse case than they were before; for then within S. Andrews, yea, almost within the whole Realm (who heard of that fact) there was none found who began not to inquire, 
Here you see verified, Cinis Martyrum, semen Ecclesiae.  wherefore M. Patrick Hamilton was burnt, and when his Articles were rehearsed, Question was holden, if such Articles were necessary to be believed, under the pain of damnation. And so within short space, many began to call in doubt, that which before they held for a certain verity, insomuch that the University of S. Andrews and S. leonard's College, principally by the labours of Master Gavin Logy, 
M. Gavin Logy.  the Novises of the Abbey, and by the subprior, began to smell somewhat of the verity, and to espy the vanity of the received Superstition; yea, within few years after began both black and grey Friars publicly to Preach against the pride and idle life of Bishops, 
Munks Preach Bishops devices  and against the abuses of the whole Ecclesiastical estate; amongst whom was one called Will. Arith●; who in a Sermon preached in Dundie, spoke somewhat more liberally against the licentious life of the Bishops, than they could well bear. He spoke further against the abuse of cursing and of Miracles. The Bishop of Brechain, having his Parasites and Jack-men in the Town, buffeted the Friar, and called him Heretic. The Friar impatient of the injury received, passed to S. Andrews, 
M. john Mair, whose History of Scotland we have, etc. He wrote upon the 4 Evangelists, etc.  and did communicate the heads of his Sermon with Master john Mair, whose word then was holden as an Oracle, in matters of Religion; and being assured of him, than such Doctrine might well be defended, and that he would defend it, for it contained no Heresy. There was one day appointed to the said Friar, to make repetition of the same Sermon: and advertisement was given to all such as was offended at the former, to be present. And so in the Parish Church of S. Andrews upon the day appointed▪ appeared the said Friar, and had amongst his Auditors, M. john Mair, M. George Lockart, the Abbot of Gambuskeneth, M. Patrick Hepburn Prior of Saint Andrews, with all the Doctors, and Masters of the Universities.  
The theme of his Sermon was; Verity is the strongest of all things. His discourse of cursing was▪ That if it were warily used, it were the most fearful thing upon the face of the earth; 
Arithe his Sermon.  for it were the very separation of man from God; but that it should not be used rashly, and for every light cause, but only against open and incorrigible sinners: but now; said he, the avarice of Priests, and the ignorance of their Office, hath caused it altogether to be vile-pended. For the Priest (saith he) whose Duty and Office is to pray for the people, standeth up on Sunday, and cryeth, Anne has lost her Spindle; There is a Flail stolen behind the barn; The goodwife on the other side of the gate hath lost a horn spoon; Gods curse and mine I give to them that knoweth of thy goods, and restoreth them not. How the people mocked their cursing, he further told a merry tale, How after a Sermon that he made at Dumfermeling, he came to a house where gossips were drinking their Sundays penny; and he being dry, asked drink; Yes Father (said one of the gossips) ye shall have drink, but ye must first resolve one doubt which is risen among us, to wit, What servant will serve a man best at least expenses? The good Angel, said I, who is man's keeper, who maketh good service without expenses. Tush, said the gossip, we mean no such high matters; we mean, What honest man will do greatest service for least expenses. And while I was musing (said the Friar) what that should mean, she said, I see, father, that the greatest Clerks are not the wisest men. Know ye not how the Bishops and their Officials serve us husbandmen, Will they not give to us a letter of cursing for a plack, to last for a year, to curse all that look over our ditch, and that keep our Corn better nor the sleeping boy that will have three shillings of Fee, a shirt, and a pair of shoes in the year. And therefore if their cursing do any thing, we hold the Bishops the cheapest servants in that behalf, that are within the Realm. As concerning Miracles, 
False Miracles.  he declared what diligence the ancients took to try true miracles from false. But now, said he, the greediness of Priests not only receive false miracles, but also they cherish and hire knaves for that purpose, that their Chapels may be the better renowned, and Offerings may be augmented. And thereupon are many Chapels founded, as that if our Lady were mightier, and that she took more pleasure in one place than in another; As of late days our Lady of Karsgreng hath hopped from one green hillock to another: But honest men of Saint Andrew's (said he) if ye love your wives and daughters, hold them at home, or else send them in good honest company; for if ye knew what miracles were wrought there, ye would neither thank God nor our Lady. And thus he merely tanted their Priests of whoredom and adultery used at such devotion.  
Another Article was judged more hard; for he alleged the common Law, That the Civil Magistrate might correct the Churchmen, and deprive them of their Benefices for open vices. Another day the same Friar made another Sermon of the Abbot of Unreason, unto whom, and whose Laws; he compareth Prelates of that age; for they were subject to no Laws, no more than was the Abbot of Unreason. And among other things, he told such a merry jest: There was, said he, a Prelate, or at least a Prelates Peer, a true servant to the King of Love, who upon a night after Supper, asked of his Gentlemen, by the faith that they ought to the king of Love, that they truly declare how many sundry women every one of them had, and how many of them were men's wives. One answered, He had lain with five, and two of them were married. The other answered, I have had seven, and three of them are married. It came last to my Lord Abbot himself, who making it very nice for a little space, gave in the end a plain confession, and said, I am the youngest man, and yet have I had the round dozen, and seven of them are men's wives. Now said the Friar, This god and king of Love, to whom our Prelates do homage, is the master devil of hell, from whom such fruits and works do proceed. This Friar was known by his proper tokens to have been Prior Patrick Hepburne, now Bishop of Murray, who to this day hath continued in the profession that he hath made to his god and king of love.  
It was supposed, notwithstanding this kind of preaching, that this Friar remained Papist in his heart: For the other Friars fearing to lose the Benediction of the Bishops, to wit, Their Malt and their Meal, and their other appointed Pensions, caused the said Friar to fly to England, where for defence of the people and Papistry, he was cast into prison at King Henry's commandment. But so it pleased God to open the mouth of Balaams own Ass to cry out against the vicious lives of the Clergy of that age.  
Shortly after this, new consultation was taken there that some should be burnt; for men began liberally to speak. A merry Gentleman named john Lindsey, familiar to Bishop james Betonne, standing by when consultation was had, said, My Lord, If ye burn any more, except ye follow my counsel, ye will utterly destroy yourselves; if ye will burn them, let them be burnt in hollow Cellars; for the smoke of Master Patrick Hamilton hath infected as many as it blew upon. Thus it pleased God that they should be tanted in their own face. But here followeth the most merry of all: One Alexander Furrour, who had been imprisoned seven years in the Tower of London, Sir john Dungwaill (according to the charity of Churchmen) entertained his wife, and wasted the poor man's substance; for the which cause at his returning, he spoke more liberally of Priests, than they could bear: And so was he declared to be accused for heresy, and called to his answer to Saint Andrew's, he leapt up merrily upon the Scaffold, and casting a gambade, said, 
Alexander Furrour his Examination before the Bishops.  Where are the rest of the Players? Master Andrew Olyphant offended therewith, said, It shall be no Play to you, Sir, before ye depart, and so began to read his Accusation; the first Article whereof was, That he despised the Mass. His answer was, I hear more Maffes in eight days, than three Bishops there sitting say in a year. Accused secondly of the contempt of the Sacraments. The Priests, said he, were the most common contemners of Sacraments, and specially of Matrimony. And that he witnessed by many of the Priests there present, and named the man's wife with whom they had meddled, and especially Sir john Dungwaill, who had seven years together abused his own wife, and consumed his substance; and said, because I complain of such injuries, I am here summoned and accused as one that is worthy to be burnt: For God's sake, said he, will ye take wives of your own, that I and others whom ye have abused, may be revenged upon you. Then Bishop Gavin Dumbar, named the old Bishop of Aberdein, thinking to justify himself before the people, said, Carl, thou shalt not know my wife. The said Alexander answered, My Lord, ye are too old, but with the grace of God I shall drink with your daughter or I depart, and thereat was smiling of the best, and loud laughter of some, for the Bishop had a daughter married with Andrew Balfour in that Town. Then the Bishop bade away with the carl. But he answered, Nay, I will not depart this hour, for I have more to speak against the vices of Priests, than I can express this whole day. And so after divers purposes, they commanded him to burn his Bill. And he demanding the cause, they said, Because ye have spoken these Articles whereof ye are accused. His answer was, The great devil bear them away that first and last said them; and so he took the Bill, and chawing it, he spat it in Master Andrew Olyphants' face, saying, Now burn it or drown it, whether ye will, ye hear no more of me. But I must have somewhat of every one of you, to begin my pack again, which a Priest and my wife, a Priest's whore, have spent. And so every Prelate and rich Priest, glad to be quit of his evil, gave him somewhat, and so departed he, for he understood nothing of Religion. But so fearful it was then to speak any thing against Priests, that the least word spoken against them, yea, albeit it was spoken in a man's sleep, was judged Heresy, and that was practised upon Richard Carmichell, yet living in Fyfe, who being young, and Singer in the Chapel Royal of Sterelin, happened in his sleep to say, The devil take away the Priests, for they are a greedy pack. He therefore accused by Sir George Clapperton, Dean of the said Chapel, was compelled forthwith to burn his Bill. But God shortly after raised up against them stronger Champions: For Alexander Seton, 
Alexander Seton, a black Friar.  a black Friar, of good learning and estimation, began to blame the corrupt doctrine of Papistry. For the space of a whole Lent, he taught the Commandment only, ever beating in the ears of his auditors, That the Law of God had of many years not been truly taught: for men's Tradition had obscured the purity of it. These were his accustomed Propositions; 1. Christ Jesus is the end and perfection of the Law. 2. There is no sin, where God's Law is not violated. 3. To satisfy for sins, lies not in man's power; but the remission thereof cometh by unfeigned Repentance, and by faith apprehending God the Father merciful in Jesus Christ his Son. While oftentimes he puts his auditors in mind of this and the like Heads; he maketh no mention of Purgatory, Pardons, Pilgrimage, prayer to Saints, nor of such trifles. The dumb Doctors, and the rest of that forsworn rabble began to suspect him, and yet said they nothing publicly, till Lent was ended. And he passed to Dundie: And then one in his absence, hired to that purpose, openly condemned the whole Doctrine that before he had taught. Which coming to the ears of the said Friar Alexander, then being in Dundie, without delay he returned to Saint Andrew's, 
Note.  caused immediately to toll the Bell, and to give signification that he would preach, as that he did indeed, in the which Sermon he affirmeth (and that more plainly than at any other time) whatsoever in all his whole Sermons he had taught before, the whole Lent past; adding, That within Scotland there were no true Bishops, if that Bishops should be known by such notes and virtues as S. Paul requires in Bishops. This delation flew with wings to the Bishop's ears, who without further delay sent for the said Friar Alexander, who began sharply to accuse that he had so slanderously spoken of the dignity of Bishops, as to say, That it behoved a Bishop to be a Preacher or else he were but a dumb dog, and fed not the flock, but fed his own belly. The man being witty, and minding that which was his most assured defence, said, My Lord▪ The reporters of such things are manifest liars. Whereat the Bishop rejoiced, and said, Your answer pleaseth me well; I never could think of you that ye would be so foolish as to affirm such things: Where are the knaves that have brought me this tale? Who comparing and affirming the same that they did before, he still replied, That they were liars. But while the witnesses were multiplied, and men were brought to attention, he turned him to the Bishop, and said, My Lord, ye may hear and consider, what ears these Asses have, 
Note.  who cannot discern betwixt Paul, Esay, Zachary, and Malachy, and Friar Alexander Seton. In very deed, My Lord, I said, That Paul saith, It behoveth a Bishop to be a Teacher; Esay said, That they that fed not the flock are dumb dogs; and Zachary saith, They are idle Pastors: I of mine own head affirmed nothing, but declared what the Spirit of God before pronounced: At whom, my Lord, if ye be not offended, justly ye cannot be offended at me. And so yet again, my Lord, I say, That they are manifest liars that reported unto you that I said, That ye and others that preach not, are no Bishops, but belly-gods. Albeit after that the Bishop was highly offended, as well at the scoff and bitter mock, as at the bold liberty of that learned man, yet durst he not hazard for that present, to execute his malice conceived. For nought only feareth he the learning, and bold spirit of the man, but also the favour that he had, as well of the people, as of the Prince, King james the fifth, 
james the fifth.  with whom he had good credit, for he was at that time his Confessor, and had exhorted him to the fear of God, to the meditation of God's Law, and unto purity of life. 
Note.  But the said Bishop, with his complices, foreseeing what danger might come to their estate, if such familiarity should continue betwixt the Prince and a man so learned, and so repugning to their affections, laboureth by all means to make the said Friar Alexander odious unto the King, and easily found the means by the grey Friars (who by their hypocrisy deceived many) to traduce the innocent as an Heretic. This accusation was easily believed of the young Prince; who being much given to the lusts of the flesh, abhorred all counsel that repugned thereto. And because he did remember what a terror the admonitions of the said Alexander was unto his blinded conscience, without resistance he subscribed to their accusation, affirming that he knew more than they did in that matter. For he understood well enough that he smelled of the new Doctrine, by such things as he had showed to him under Confession. And therefore he promised that he should follow the counsel of the Bishops in punishing of him, and of all others of that Sect. These things understood by the said Alexander, as well by the information of his friends and familiars, as by the strange countenance of the King unto him; provideth the next way to avoid the fury of a misled Prince, and so in his habit he departeth the Realm; and coming to Berwicke, wrote back again to the King his Complaint and Admonition; The very Tenor and Copy whereof followeth, and is this.  
MOst gracious Sovereign Lord, 
Ale●ander Seton his Letter.  under the Lord and King of all, of whom only thy Highness and Majesty hast power and authority, to exercise Justice within this thy Realm under God, who is King and Lord of all Realms, and thy Majesty, and all mortal kings are but only servants unto that only immortal Prince, Christ Jesus, etc.  
It is not, I wot, unknown to thy gracious Highness, how that thy Majesties sometime servant and Orator (and ever shall be to my lives end) is departed out of thy Realm, unto the next adjacent of England; nevertheless, I believe the cause of my departing is unknown to thy gracious Majesty: Which only is, Because the Bishops and Churchmen of thy Realm have had heretofore such authority upon thy subjects, that apparently they were rather King, and thou the subject; which unjust Regiment is of itself false, and contrary to holy Scripture, and Gods Law. Then thou art the King and Master, and they thy subjects, which is very true, and testified expressly by the Word of God. And also because they will give no man of any degree or state (whom they often call Heretics) audience, time, nor place to speak and have defence, which is against all Law, both the old Law (called the Law of Moses) and the new Law of the Gospel. So that if I might have had audience and place to speak, and have showed my just defence, conformable to the Law of God, I should never have fled to any other Realm, suppose it should have cost me my life. But because I believed that I should have no audience, nor place to answer (they are so great with thy Majesty) I departed not doubting, but moved of God, unto a better time▪ that God illuminate thy Majesty, even to give every man audience (is thou shouldst and mayst, and is bound by the Law of God) who are accused to the death. And to certify thy Highness that these are no vain words, but of deed and effect, here I offer me to thy Majesty to come in thy Realm again, so that thy Majesty will give me audience, and hear what I have for me of the Law of God: and cause any Bishop or Abbot, Friar or Secular, which is most cunning (some of them cannot read their Matins, who are made Judges of Heresy) to impugn me by the Law of God; and if my part be found wrong, thy Majesty being present and Judge, I refuse no pain worthy or condign for my fault. And if that I convince them by the Law of God, and that they have nothing to lay to my charge, but the law of man, and their own inventions to uphold their own glory and pridefull life, and daily scourging of thy poor subjects▪ I refer myself to thy Majesty as Judge, Whether he hath the victory that holds him at the Law of God, which cannot fail, or be false, or they that holds them at the Law of man, which is very oft plain contrary, and against the Law of God; and therefore of necessity false, and full of lies. For all things that is contrary to the verity (which is Christ and his Law) is of necessity a lie. And to witness that this comes of all my heart, I shall remain at Berwick while I get thy Majesty's answer, and shall without fail return, having thy hand write, that I may have audience, & place to speak. No more I desire of thee, whereof if I had been sure, I should never have departed; and that thou mayst know the truth thereof, if fear of the justness of my Cause, or dread of persecution for the same, had moved me to depart, I could not so pleasantly revert, only distrust was the cause of my departing. Pardon me to say that which lieth to thy Majesty's charge. Thou art bound by the Law of God (suppose they falsely lie, saying it pertaineth not to thy Majesty to intermeddle with such matters) to cause every man in any case accused of his life, to have their just defence & their accusers produced conform to their own law. They blind thy Ma.tie eyes, that knows nothing of thy law: but if I prove not this out of their own law, I offer me to the death. Thy Ma.tie therefore by experience, may daily learn (seeing they neither fear the King of Heaven, as their lives testify, neither thee their Natural Prince, as their usurped power in their actions shows) why thy Highness should be no longer blinded. Thou mayst consider that they pretend nothing else, but only the maintenance and upholding of their barded mules, augmenting of their insatiable avarice, and continual overthrowing and swallowing up thy poor subjects; neither preaching nor teaching out of the Law of God (as they should) the rude ignorant people, but contend who may be most high, most rich, and nearest thy Majesty; to put thy Temporal Lords and Liege's out of thy counsel and favour, who should be, and are most tender servants to thy Majesty in all time of need, to the defence of thee and thy Crown: And where they desire thy Majesty to to put out thy Temporal Lords and Liege's, because they despise their vicious life, What else intent they, but only thy death and destruction, as thou mayst easily perceive: suppose they colour their false intent and mind with the pursuit of heresy; for when thy Barons are put down, What art thou but the king of Land, and not of men, and then of necessity must be guided by them: and there (no doubt) where a blind man is guide, must be a fall in the mire. Therefore let thy Majesty take boldness and authority, which thou hast of God, and suffer not their cruel persecution to proceed, without audience given to him that is accused, and just place of defence: and then, no doubt, thou shalt have thy subjects hearts, and all that they can or may do in time of need, tranquillity, justice, and policy, and finally, the Kingdom of the heavens. May it please you to give one Copy of this to the Clergy, and keep the Original, and thy Majesty shall have experience, if I go against one word that I have spoken. I shall daily make my hearty devotion for thy Majesty, and for the prosperity and welfare of thy body and soul. I doubt not but thy gracious Highness will give answer to this Letter, unto the Presenter of it unto thy Highness.  
At Berwick, by thy Highness' servant and Orator. Sic subscribitur, Alexander Seton.  
This Letter was delivered to the Kings own hands, and of many read; but what could greatly avail, where the pride and corruption of Prelates commanded what they pleased; and the flattery of Courtiers fostered the unadvised Prince in all dissoluteness, by which means they made him obsequious unto them. 
There was another Friar Forrest hanged in Smithfield, 1538.  From the death of that constant Witness of Jesus Christ, M. Patrick Hamilton, God disclosing the wickedness of the wicked, as before we have heard. There was one Forest of Linlytquow taken, who after long imprisonment in the said Tower of S. Andrews was adjudged to the fire, by the ●aid Bishop james Betonne and his Doctors, for no other crime, 
Note.  but because he had a new Testament in English. Further of that History we have not, except that he died constantly, and with great patience at S. Andrews. After whose death th● flame of Persecution ceased, till the death of M. Norman Gurlaw, the space of ten years, 
For 10 years the persecution ceaseth.  or thereabout, not that the bloody beasts ceased by all means to suppress the light of God, and to trouble such as in any sort were suspected to abhor their corruption; but because the Realm in these times was troubled with intestine and cruel wars, in the which much blood was shed; first at Melrosse, betwixt the Dowglas and Balclench, in the year of God 1526. the 24. day of July: Next at Lynlythcow, betwixt the hamilton's and the Earl of Lenox, who was sister's son to the Earl of Arran▪ where the said Earl with many others lost his life, the thirteenth day of September, in the same year: And last, betwixt the King himself and the foresaid Dowglas, whom he banished the Realm, and held him in exile during his whole days. By reason of these, we say, and of other troubles, the Bishops and their bloody bands could not find the time so favourable unto them as they required, to execute their Tyranny.  
In this middle time, 
1534.  so did the wisdom of God provide, that Henry the eight, 
1538.  King of England, did abolish from his Realm the name and authority of the Pope of Rome, 
The civil troubles give some rest to Gods flock f●r a time.  commanded the Bible to be read in English, suppressed the Abbeys and other places of Idolatry, with their Idols, which gave great hope to divers Realms, that some godly Reformation should thereof have ensued: And therefore from this our Country did divers learned men, and others that lived in fear of Persecution, repair to that Realm, where albeit they found not such purity as they wished (and therefore divers of them sought other countries) yet they escaped the tyranny of merciless men, and were reserved to better times, that they might fructify within his Church in divers places and parts, and in divers vocations. Alexander Setonne remained in England, and publicly (with great praise and comfort of many) taught the Gospel in all sincerity certain years. And albeit the craftiness of Gardner Bishop of Winchester and of others, circumvented the said Alexander, so that they caused him at Paul's Cross, to affirm certain things that repugned to his former Doctrine: yet it is no doubt but that God potently had assisted him in all his life, 
Note.  and that also in his death (which shortly after followed) he found the mercy of his God, whereupon he ever exhorted all men to depend. Alexander Alaesius, Master john Fyfe, and that famous man Doctor Machabeus departed unto Dutchland, where by God's providence they were distributed to several places. Makdowell for his singular prudence, 
Macdowel.  besides his Learning and Godliness, was elected borrow-Master in one of their steads. Alaesius was appointed to the University of Lipsia, 
Alaesius.  and so was Master john Fyfe, 
John Fyfe.  where for their honest behaviour and great erudition they were holden in admiration with all the godly. And in what honour, credit, and estimation Doctor Machabeus was, 
Machabeus.  with Christian, king of Denmark, Cawpmanhowen and famous men of divers nations can testify. This did God provide for his servants, 
Note.  and did frustrate the expectation of these bloody beasts, who by the death of one (he means M. Patrick Hamilton) in whom the light of God did clearly shine, intended to have suppressed Christ's Truth for ever within this Realm, but the contrary had God decreed: for his death was the cause (as is said) that many did awake from the deadly sleep of ignorance; and so did Jesus Christ the only true Light shine unto many, for the way taken of one. And albeit that these notable men did never after (M. john Fyfe only excepted) comfort their country with their bodily presence, yet made he them fructify in his Church, and raised them up lights out of darkness, to the praise of his own mercy, and to the just condemnation of them that then ruled; To wit, of the King, Counsel, and Nobility, yea, of the whole people, who suffered such notable personages without crimes, counted to be unjustly persecuted, and so exiled; others were after even so dealt withal, but of them we shall speak in their own place.  
No sooner gate the Bishop's opportunity (which always they sought) but so soon renewed they the battle against Jesus Christ. For the aforesaid leprous Bishop in the year of God 1534. 
1534.  caused to be summoned Sir William Kyrk, 
This year was Laws made against the Reformation, the Pope having sent to Scotland a Legate the year before. 6 Accused for Heresy.  Adam Dayis, Henry Kerns, john Stewart of Leyth, with divers others, such as Master William johnston Advocate, Master Henry Henderson, Schoolmaster of Edinburgh, of whom some compeered in the Abbey Kyrk of Halyrud-house, and so abjured, and publicly burnt their Bills: others compeered not, and therefore was exiled. But in judgement were produced two, to wit, David Straton, a Gentleman, and Master Norman Gowrlay, a man of reasonable erudition, of whom we may shortly speak. In Master Norman appeared knowledge, albeit joined with weakness; But in David Straton could only be espied for the first; a hatred against the pride and avaritiousnesse of Priests, for the cause of his delation was, he had made to himself one Fish-boat to go to the sea; The Bishop of Murray, then being Prior of Saint Andrews, and his agents, urged him for the tithe thereof; His answer was, If they would have tithe of that which his servants wan in the sea, 
Note.  it were but reason that they should come and receive it where they got the stock, and so as it was constantly affirmed, he caused his servants to cast the tenth fish in the sea again: Process of cursing was laid against him for not paying such tithes, which when he contemned, he was summoned to answer for Heresy. It troubled him vehemently, and therefore he began to frequent the company of such as were godly; for before he had been a man very stubborn, and one that despised all reading (chiefly of those things that were godly) but miraculously, as it were, he appeareth to be changed, for he delighteth in nothing but in hearing of reading (for himself could not read) and was a vehement exhorter of all men to concord and quietness, and the contempt of the world. He frequented much the company of the Laird of Dun Areskin, whom God in those days had marvellously illuminated: upon a day as the Laird of Lawriston that yet liveth, then being a young man, was reading unto him in the New Testament, in a certain quiet place in the fields, as God had appointed, he chanced to read these Sentences of our Master Jesus Christ; He that denieth me before men, or is ashamed of me in the midst of this wicked generation, I will deny him in the presence of my Father, and before his Angels. At which words, he suddenly being as one revived, cast himself upon his knees, and extending both hand and visage constantly to the heaven a reasonable time, at length he burst forth in these words; O Lord, I have been wicked, and justly mayest thou withdraw thy grace from me: but Lord, for thy mercy's sake, let me never deny thee, nor thy Truth, for fear of death or corporal pain. The issue declared that his prayer was not vain; for when he with the aforesaid Master Norman, was produced in judgement in the Abbey of Halyrud-House, the King himself (all clad in red) being present, 
2 Gentlemen Straton and Gow●ley burnt.  great labour was made, that the said David Straton should have recanted, and burned his Bill: But he ever standing at his defence, alleging that he had not offended, in the end was adjudged to the fire, and then when he perceived the danger, asked grace at the King (which he would willingly have granted unto him) the Bishops proudly answered, 
See how the Bishops did entrench upon the good disposition of the King, and his Sovereign.  That the King's hands were bound in that case, and that he had no grace to give, to such as by their Law were condemned. And so was he with the said Master Norman, after dinner, upon the seven and twentieth day of August, in the year of our Lord 1534. aforesaid, led to a place besides the rood of green side: 
1534.  and there they two were both hanged and burnt, according to the mercy of the Papistical Church. To that same diet were summoned as before we have said, others of whom some escaped into England, and so for that present escaped the death. This their tyranny, notwithstanding, the knowledge of God did wonderfully increase within this Realm, partly by reading, partly by brotherly conference which in those dangerous days was used to the comfort of many; but chiefly by Merchants and Mariners, who frequenting other countries, heard the true Doctrine affirmed, and the vanity of the Papistical Religion openly rebuked: Amongst whom were those of Dondie and Lieth principals, against whom was made a very straight inquisition, by David Beton, cruel Cardinal. And divers were compelled to abjure and burn their Bills, 
Burning of the Bill was a sign of recantation.  some in Saint Andrews, and some at Edinburgh. About the same time, Captain john Berthwick Provost of Lithcow, was burnt in figure, but by God's providence escaped their fury. 
1537.  
L●sly writes this done▪ 1540 john Berthwick fled into England, from whence Henry sent him into Germany to the Protestant Princes.  And this was done for a spectacle, and triumph to Mary of Lorraine, lately arrived from France, as wife to james the fifth King of Scots: what plagues she brought with her, and how they yet continue, such as are not blind may manifestly see. The rage of these bloody beasts proceeded so far, that the King's Court itself escaped not that danger; for in it divers were suspected, and some accused. And yet ever did some light burst out in the midst of darkness; for the truth of Christ Jesus entered even into the Cloisters as well of Friars and Monks as of Channons. john Lyn, a grey Friar, left his hypocritical habit, and the den of those murderers, the grey Friars. A black Friar, called Friar Killor, set forth the History of Christ's passion in form of a Play, which he both Preached and practised openly in Sterlin, the King himself being present upon a Good-Friday in the Morning, in the which all things were so lively expressed, that the very simple people understood and confessed, That as the Priests and obstinate Pharisees persuaded the people to refuse Christ Jesus, and caused Pilate to condemn him; So did the Bishops, and men called Religious, blind the people, and persuade Princes and Judges to persecute such as profess Christ Jesus his blessed Gospel. This plain speaking so inflamed the hearts of all that bore the Beasts mark, that they ceased not, till the said Friar Killer, and with him Friar Beaverege, Sir Duncane Symson, Robert Forester Gentleman, and Deane Thomas Forrat, Cannon regular, and Vicar of Dolour, a man of upright life, 
Four burnt.  who altogether were cruelly murdered in one fire upon the Castle hill the last of February, in the year of our Lord 1538. 
1538.  This cruelty was used by the aforesaid Cardinal, the Chancellor, the Bishop of Glasgow, and the incestuous Bishop of Dumblane. After that this cruelty was used in Edinburgh upon the Castle hill, to the effect that the rest of the Bishops might show themselves no less fervent to suppress the light of God, 
1539.  than he of S. Andrews was, were apprehended two of the Diocese of Glasgow; The one named jeronimus Russell, 
jeremy Russell.  a grey Friar, a young man, of a meek nature, 
Alex. kennedy.  quick spirit, and good Learning; And one Alexander kennedy, who passed not eighteen years of age, one of excellent wit in vulgar Poesy. To assist the Bishop of Glasgow in that cruel judgement, or at least to dip his hands in the blood of the Saints of God, were sent Master john Lawd●r, Master Andrew Olyphant, and Friar Meitman, servants of Satan, apt for that purpose; The day appointed to the cruelty approached; The two poor Saints of God were presented before those bloody butchers, grievous were the crimes that were laid to their charge: kennedy at the first was faint, and gladly would have recanted: but while the place of repentance was denied unto him▪ the spirit of God, which is the spirit of all comfort, began to work in him; yea, the inward comfort began to burst forth, as well in visage, as in tongue and word, for his countenance began to be cheerful, and with a joyful voice upon his knees he said, 
Kennedie his thanks to God.  O eternal God, how wonderful is that love and mercy that thou bearest unto mankind, and unto me the most caitiff and miserable wretch above all others; For, even now, when I would have denied thee, and thy Son, our Lord jesus Christ my only Saviour, and so have cast myself into everlasting damnation; Thou by thine own hand hast pulled me from the very bottom of hell, and made me to feel that heavenly comfort, which takes from me that ungodly fear wherewith before I was oppressed. Now I defy death, do what ye please; I praise my God, I am ready. The godly and learned jeronimus, railed upon by these godless Tyrants, 
His speech to the Judges.  answered; This is your hour, and power of darkness; Now sit ye as judges, and we stand wrongfully accused, and more wrongfully to be condemned; but the day shall come, when our innocence shall appear, and that ye shall see your own blindness, to your everlasting confusion. Go forward, and fulfil the measure of your iniquity. While that these servants of God thus behaved themselves, a variance ariseth betwixt the Bishop and the beasts that came from the Cardinal; For the Bishop said, I think it better to spare these men, 
Note.  then to put them to death: Whereat the idiot Doctors offended, said, What will ye do my Lord? will ye condemn all that my Lord Cardinal and the other Bishops and we have done? If so ye do, ye show yourself enemy to the Church and us, and so we will repute you, be ye assured. At which words, the faithless man afraid, adjudged the innocents' to die, according to the desire of the wicked. The meek and gentle jeronimus Russell comforted the other with many comfortable sentences, oft saying unto him, Brother, fear not, more mighty is he that is in us, than he that is in the world: the pain that we shall suffer is short, and shall be light; but our joy and consolation shall nevea have end: and therefore let us contend to enter in, unto our Master and Saviour, by the same straight way which he hath taken before us: Death cannot destroy us, for it is destroyed already by him for whose sake we suffer. With these and the like comfortable sentences they passed to the place of execution, and constantly triumphed over death and Satan, even in the midst of the flaming fire. And thus did those cruel beasts intent nothing but murder in all the quarters of this Realm: for so far had they blinded and corrupted the inconsiderate Prince, that he gave himself to obey the tyranny of those bloody beasts: and he made a solemn Vow, That none should be spared that was suspect of Heresy, yea, although it were his own son. To press and push him forward in this his fury, he lacked not flatters enough; for many of his Minions were pensioners to Priests: Amongst whom, Oliver Synclare, yet remaining enemy to God, was principal. And yet did not God cease to give that blinded Prince documents that some sudden punishment was to fall upon him, if he did not repent, and amend his life; and that his own mouth did confess: For after that Sir james Hamilton was beheaded (justly or unjustly we dispute not) this Vision came unto him, 
Sir james Hamilton said, That God had justly brought him to that, because he had offended often, to gain the King favour, by unjust ways.  as to his familiars himself did declare) the said Sir james appeared unto him, having in his hands a drawn sword, with the which he struck from the King both the arms, saying to him these words, Take that, till thou receive a final payment for all thy impiety. This Vision with sorrowful countenance, he showed on the morrow, and shortly thereafter died his two sons, both within the space of 24 hours, yea, some say within the space of six hours. In his own presence George Steill, his greatest flatterer, 
Note.  and greatest enemy to God that was in his Court, dropped off his horse, and died not saying one word that same day, that in audience of many, the said George had refused his portion of Christ's Kingdom, if the prayers of the Virgin Mary should not bring him thereto. How terrible a Vision the said Prince saw lying in Lintlightow that night that Thomas Scot, Justice Clerk, died in Edinburgh, men of good credit can yet report: For afraid at midnight, or after, he called aloud for Torches, and raised all that lay beside him in the Palace, and told that Thomas Scot was dead; for he had been at him with a company of devils, and had said unto him these words; O we to the day that ever I knew thee or thy service; for serving of thee, against God, against his servants, and against justice, I am adjudged to endless torment. How terrible voices the said Thomas Scot pronounced before his death, men of all estates heard; and some that yet live can witness his voice ever was, justo Dei judicio condemnatus sum; that is, I am condemned by God's just Judgement. He was most oppressed for th● delation and false accusation of such as professed Christ's Evangel, as M. Thomas Mairioribanckes, and M. Heus Rig, than advocates, did confess to M. Henry Balnaves, who from the said Thomas Scot came to him, as he and M. Thomas Ballenden were sitting in Saint Giles Church, and asked him forgiveness of the said Thomas. None of these terrible forewarnings could either change or alter the heart of the infortunate and misled Prince, but still he did proceed in his accustomed ways. For in the midst of these evils, he caused, to put hands on that notable man M. George Buchanan, to whom for his singular erudition and honest behaviour, was committed the charge to instruct some of his natural children: But by the merciful providence of God he escaped (albeit with great difficulty) the rage of those that sought his life; and remains alive to this day in the year of God 1566. to the glory of God, to the great honour of this nation, and to the comfort of those that delight in letters and virtue. That singular Work of David's Psalms, in Latin Meeter and Poesy, besides many others, can witness the rare graces of God given to that man, which that Prince by instigation of the gray-Friers and of his other flatterers, 
George Buchanan by the King's command, then angry with the Friars, did write this Satire against them. who thereafter having made their peace with the King, would not be appeased with G●orge Buchanan whom the king gave over to their importunity and so he was put in prison.  would altogether have devoured, if God had not provided remedy to his servant by escaping (the keepers being asleep he went out at the window) This cruelty and persecution, notwithstanding the monsters and hypocrites, the gray-Friers, day by day came farther in contempt, for not only did the learned espy and detest their abominable hypocrisy, but also men in whom no such graces or gifts were thought to have been, began plainly to paint the same forth to the people. As this Rhyme which here we have inserted for the same purpose, made by Alexander Earl of Glevearne to this day 1566 alive can witness, entitled, An Epistle directed from the holy Hermit of Larites, to his Brethren the gray-Friers.  
I Thomas Hermit in Larite  
Saint Francis brother heartily greet,  
Beseeching you with firm intent  

The Earl of Gleaverne his verse upon the Grey Friars.  To be watchful and diligent  
For their Lutherans risen of new  
Our order daily doth pursue  
These smacks do set their whole intent  
To read this Engls ' new Testament  
And saith we have them clean desceiud  
Therefore in haste they must be stopped  
Our stately hypocrisy they prize  
And do blaspheme us on this wise  
Saying that we are heretics  
And false loud lying Matin tykes  
Cummerers and quellers of Christ's Kyrk  
Such lazy scemlers that will not work  
But idly our living wins  
Devouring Wolf's into Sheepskins  
Hurkland with huids into our neck  
With Judas mind to Jowcke and Bek  
Seeking God's people to devore  
The overthrowers of Gods glore  
Professors of hypocrisy.  
Doctors in Idolatry  
Fishears with the feynds net  
The upclosers of heaven gate  
Cankered corrupters of the Creed  
Hemlock sowers among good seed  
To throw in brambles that do men twist  
The hie way kennand them from Christ  
Monsters with the Beasts mark  
Dogs that never stintes to bark  
Church men that are to Christ unkend  
A sect that Satan's self has send  
Lurking in holes like traitor toads  
Maintainers of Idols and false gods  
Fantastic fools and frenzy flatterers  
To turn from the truth the very teachers  
For to declare their whole sentence  
Would much cumber your conscience  
To say your faith it is so stark  
Your cord and loosie cote and sark  
Ye lippin may you bring to salvation  
And quite excludes Christ his passion  
I dread this doctrine and it last  
Shall either gar us work or fast  
Therefore with speed we must provide  
And not our profit overslide  
I schaip myself within short while  
To curse our Lady in Argyle  
And there some crafty wise to work  
Till that we builded have one Kyrk  
Since miracles made by your advice  
The kitterells thought they had but lice.  
The two parts to us they will bring  
But orderly to dress this thing  
Aghaist I purpose for to cause gang  
By counsel of Frear Walter Lang  
Which shall make certain demonstrations  
To help us in our procurations  
Your holy ardour to decore  
That practice he proud once before  
Betwixt Kyrkcadie and Kinggorne  
But Lymmers made thereat such scorn  
And to his fame made such digression  
Since sin he heard not the King's confession  
Though at that time he came with speed  
I pray you take good will as deed  
And some among yourselves receive  
As one worth many of the leave  
What I obtain you through his art  
Reason would ye had your part  
Your order handles no money  
But for other casualty  
As beef, meal butter and cheese  
Or what else you have that you please  
Send your brethren and habete  
As now not else but valete  
Be Thomas your brother at command  
A Culrune kethed through many a land.  
After God had given unto that misinformed Prince sufficient documents, that his warring against his blessed Gospel should not prosperously succeed. He raised up against him Wars as he did of old against divers Princes that would not hear his voice, in the which he lost himself, as we shall hereafter hear.  
The occasion of the War was this, HENRY the eighth, King of England, had a great desire to have spoken with our King, and in that point traveled so long, till that he got a full promise made to his Ambassador, Lord William Howard: The place of meeting was appointed York, which the King of England kept with such solemnity and preparations, as never for such a purpose was seen in England before. Great brute of that journey, and some preparation for the same was made in Scotland: But in the end, by persuasion of the Cardinal David Beton, and by others of his faction, that journey was stayed, and the Kings promise falsified. Whereupon were sharp Letters of reproach sent unto the King, and also unto his counsel. King Henry frustrate returneth to London, and after his indignation declared, began to fortify with men his frontiers toward Scotland. There was sent to the borders, Sir Robert Bowes, the Earl of Angus, and his brother, Sir George Dowglas. Upon what other trifling questions (as for the debetable land and such) the War broke up, we omit to write. The principal occasion was the falsifying of the promises before made. Our King perceiving that War would rise, asked the Prelates and Churchmen, what support they would make to the sustaining of the same: for rather would he yet satisfy the desire of his Uncle▪ then he would hazard war where he saw not his force able to resist. They promised mountains of gold (as Satan their father did to Christ Jesus if he would worship him) for rather would they have gone to hell, than he should have met with King Henry, for than thought they, Farewell our Kingdom of Abbots, Monks, etc. And farewell, thought the Cardinal, 
The Churchmen engage the King to war against his Uncle.  his credit and glory in France. In the end, they promised fifty thousand crowns by year, to be well paid so long as the War lasted: and further, That their servants and other that appertained to them, and were exempted from common service, should nevertheless serve in time of necessity. These vain promises lifted up in pride the heart of the unhappy king, and so begins the War. The Realm was Quartered, and men were laid in jedburgh and Kelso: All men (fools we mean) bragged of victory, and in very deed the beginning gave us a fair shaw: For at the first Warden Read which was made on Saint Bartholomewes' day, in the year of our Lord, 1542. was the Warden Sir Robert Bowes, his brother Richard Bowes Captain of Norhame, Sir William Mamebery Knight, a Bastard Son of the Earl of Angus, and james Dowglas of Parkhead, than Rebels, with a great number of Borderers Soldiers and Gentlemen taken: The Read was termed Halderig. The Earl of Angus and Sir George his brother, did narrowly escape. Our Papists and Prelates, proud of this victory, 
Halderig Read.  encouraged the King, so that there was nothing heard, but All is ours: They be but Heretics, if we be a thousand and they ten thousand, they dare not fight; 
England called Heretic, b●cause it renounced the Pope.  France shall enter into one part, and we the other, and so shall England be conquest within a year. If any man was seen to smile at such vanity, he was no more but a Traitor and an Heretic. And yet by these means men had greater liberty than they had before, 
Note.  as concerning their conscience, for than ceased the persecution. The War continued till mid September: And then was sent down the old Duke of Norfolk, with such an Army as a hundred years before had not come into Scotland. They were in gathering their Forces, and setting forward of their Preparations and Munitions, which were exceeding great, till mid October and after. And then they Marched from Barwick and tended to the waist, ever holding Tweid upon their own side, and never camped from that River the space of a mile, during the whole time they continued in Scotland, which was ten or twelve days. Forces were sent up and down to Smallame, Stichell, and such places near about, but many snappers they got, some Corn they burned, besides that which the great host consumed, but small booty they carried away. The King assembled his Forces at Fallow (for he was advertised that they had promised to come to Edinburgh) and took the Musters all at an hour, two days before Hallowe even. 
All hollow tied  There were found with him eighteen thousand able men: Upon the Borders that awaited upon the English Army, were ten thousand good men with the Earl of huntley, Lords Erskin, Seton, and Hume. These were judged men aneuh to hazard Battle, albeit the other were esteemed forty thousand. 
Fallow Reade.  While the King lay at Fallow, abiding upon the Gunes, and upon advertisement from the Army. The Lords began to remember how the King had been long abused by his flatterers, and principally by the Pensioners of the Prelates. It was then concluded that they would make some new remembrance of Lawder brig, to see if that would for a season somewhat help the state of their Country. But because the Lords could not agree among themselves upon the persons that deserved punishment (for every man favoured his friend) the whole escaped, 
Note.  and the purpose was opened to the King, and by him to the courtiers, who till they came to Edinburgh stood in no little fear: but that was suddenly forgot, as we shall after hear. While time is thus protracted, the English army, for want of victuals (as was bruited) retired over Tweid in the night, and so begin to scale & sunder; whereof the King advertised, desired the Lords and Barons to assist him to follow them into England; whose answer was with one consent, 
The Lords answer to the King's desire.  That to defend his person and Realm, they would hazard life, and whatsoever they had: But to invade England, neither had they so just Title as they desired, neither yet could they be able to do any thing to the hurt of England, considering that they had long before been absent from their houses, their provision was spent, their horses wearied, and that which was greatest of all, the time of the year did utterly reclaim. This their answer seemed to satisfy the King: for he in words praised their prudent foresight and wise counsel. But the essay made to his Courtiers, and that bold repulse of his desires given to him in his own face, so wounded his high stomach (for long had he run as himself listed) that he decreeth a notable revenge, which no doubt he had not failed to have executed, if God by his own hand had not cut the days of his life. He returns to Edinburgh, the Nobility, Barons, Gentlemen, and Commons, to their habitations. And this was the second and third days of November.  
Without longer delay at the palace of Halyrud-house was a new council assembled, a council we mean of his abusers, wherein were accusations laid against the most part of the Nobility; 
Note.  Some were Heretics; Some favourers of England; Some friends to the Dowglas: and so could there be none faithful to the King in their opinion. The Cardinal and Prelates cast fagotts in the fire with all their force, and finding the King wholly addicted to their devotion, delivered unto him a schroll, containing the names of such as they in their inquisition had convict for Heretics. For this was the order of Justice which these holy Fathers kept in condemning of innocent men; 
Note.  Whosoever would accuse any of Heresy, he was heard, no respect nor consideration had, what mind the accuser bore to the person accused; Whosoever was produced for witness, were admitted, how suspicious and infamous so ever they were; if two or three had proved any point that by their Law was holden Heresy, that was an Heretic: There rested no more but a day to be affixed to his condemnation, and to the execution of their corrupt sentence: What man could be innocent where such ●udges were party, the world may this day consider. True it is, by false Judgement and false Witnesses have innocents' been oppressed from the beginning. But this freedom to shed innocent blood got never the Devil but in the Kingdom of Antichrist; 
Note.  That the innocent should die, and neither know accuser, nor yet the witness that testifieth against him. But how sh●ll the Antichrist be known, if he shall not be contrarious to God the Father, and his Son Christ Jesus, in Law, Life, and Doctrine. But this we omit. The same schroll had the Cardinal and Prelates once presented to the king before, at that time when he returned from the Navigation about the Isles, in the year 1534. But than it was refused by the prudent and stout council of the Laird of grange, who opened clearly to the King the practices of the Prelates, and the danger that thereof might ensue: Which considered by the King (for being out of his passion he was tractable) gave this answer in the palace of Halyrud-house to the Cardinal and Prelates, after that they had uttered their malice, and showed what profit might arise to the Crown, 
An answer worthy of a Prince. By this answer you may see how good this Prince had been if 〈◊〉 Church m●n and flatter●●s ●ad not abused him.  if he would follow their council: Pack you jugglers, get you to your charges, and reform your own lives, and be not instruments of discord betwixt my Nobility and me; Or else, I vow to God, I shall reform you, not as the King of Denmark by imprisonment doth, neither yet as the King of England doth by hanging and heading: but I shall reproove you by sharp punishments, if ever I hear such motion of you again. The Prelates dashed and astonished with this answer, ceased for a season to attempt any further by rigour against the Nobility. But now being informed of all proceedings by their Pensioners, Oliver Sincler, Rosse Laird of Cragie and others, who were to them faithful in all things: they conclude to hazard once again their former suit: which was no sooner proponed, but as soon it was accepted, with no small regreate, by the Kings own mouth, that he had so long despised their counsel: 
Abused Prince by Prelates.  For (said he) now I plainly see your words to be true; The Nobility neither desire my honour nor countenance, for they would not ride a mile for my pleasure to follow mine enemies: Will ye therefore find me the means how that I may have a road made into England without their knowledge and consent, 
So the evil advised Prince gave himself over to the false Prophet's, I mean, the Prelates.  that it may be known to be mine own reed, and I shall bind me to your counsel for ever. There were gratulations and clapping of hands; there were promises of diligence, closeness, and fidelity among them. Finally, conclusion was taken that the West borders of England, which was most empty of men and Garrison, should be invaded. The Kings own Banner should be theirs, Oliver the great Minion should be Generall-Lieutenant, but no man should be privy (except the counsel that was then present) of the enterprise, till the very day and execution thereof. The Bishops gladly took the charge of that device. Letters were sent to such as they would charge, 
The Read of Holway mass by Oliver Sinclar.  To meet the King at the day and place appointed: The Cardinal with the Earl of Arran was directed to go to Hadington, to make a show against the East Border, when the others were in readiness to invade the West: And thus neither lacked counsel, practice, closeness, nor diligence, to set forward that Enterprise; and so among these consulters there was no doubt of any good success. And so was the scroell thankfully received by the king himself, and put into his own pocket, where it remained to the day of his death, and then was found. In it were contained more than an hundred landed men, besides other of meaner degree: Among whom was the Earl of Arran, notwithstanding his siding with the current of the Court, and his nearness in blood to the King. It was bruited that this road was devised by the Lord Maxwell, but the certainty thereof we have not. The night before the day appointed to the Enterprise, the King was found at Lochmabane. To him comes companies from all quarters, as they were appointed, no man knowing of another (for no general Proclamations passed, but privy Letters) neither yet did the multitude know any thing of the purpose till after midnight when that the trumpet blew. And commanded all men to march forward, and to follow the King (who was constantly supposed to have been in the host) guides were appointed to conduct them towards England, as both faithfully and closely they did; upon the point of day they approached to the enemy's ground, and so passed the water without any great resistance made unto them. The forward goeth forth, fear rises, hership might have been seen on every side. The unprovided people were altogether amazed, for bright day appearing, they saw an army of ten thousand men: Their Beacons on every side, send flames of fire unto the heaven: To them it was more than a wonder that such a multitude could have been assembled and conveyed, no knowledge thereof coming to any of their Wardens. For support they looked not, and so at the first they utterly despaired, and yet began they to assemble together, ten in one company, twenty in another, and so as the Fray proceeded their Troops increased, but to no number (for Carlisle fearing ●o have been assaulted, suffered no man to issue out of their gates) and so the greatest number that ever appeared or approached before the discomfiture passed not three or four hundreth men, and yet they made hot skirmishing, as in their own ground, in such feats as they are most expert, about ten hours: When fires were kindled, and almost slackened on every side, Oliver thought time to show his glory, and so incontinent was displayed the King's Banner, and he upholden by two Spears, lift up upon men's shoulders there with sound of Trumpet was proclaimed General Lieutenant, and all men commanded to obey him, as the Kings own Person, under all highest pains. There was preseut the Lord Maxwell, Warden, to whom the regiment of things in absence of the King properly appertaineth. He heard and saw all, but thought more than he spoke: There were also present the Earls of Glencarne and Cassels, with the Lord Flemyng, and many other Lords, Barons, and Gentlemen of Lothaine, Fife, Angus, and Mearnes. In this Mountain did the skirmishing grow hotter than it was before, 
Wha●ton was then Warden in these parts.  shouters were heard on every side; some Scottish-men were stricken down, some not knowing the ground, were mired, 
Stratagem.  and lost their horses: Some English Horse of purpose were let loose, to provoke greedy and imprudent men to press at them, as many did, but found no advantage. While such disorder rises more and more in the Army, every man cried aloud▪ My Lord Lieutenant, What will ye do? Charge was given that all men should light, and go to array in order, for they would fight: Others cried, Against whom will ye fight? yonder men will fight none other ways than ye see them do, if ye will stand here while the morrow. New purpose was taken, That the Footmen (they had there with them certain Bands of Soldiers) should safely retire towards Scotland, and the Horsemen should take their Horse again, and so follow in order. Great was the noise and confusion that was heard, while that every man calleth his own sluggards; the day was near spent, and that was the cause of the greatest fear. The Lord Maxwell perceiving what would be the end of such beginnings, stood upon his feet with his friends, who being admonished to take his horse, and provide for himself, answered, Nay, I will rather abide here the chance that it shall please God to send me, than to go home, and there be hanged; and so he remained upon his foot, and was taken while the multitude fled, and took the greater shame. The enemies perceiving the disorder, increased in courage. Before they shouted, but then they struck; they shot Spears, and dagged Arrows where the Companies were thickest; some encounters were made, but nothing availeth, the Soldiers cast from them their Pikes and Culverings, and other Weapons fencible; the Horsemen left their Spears, and so without judgement all men fled. The Sea was filling, and so the water made great stop; but the fear was such, as happy was he that might get a taker: Such as passed the water, and escaped that danger, not well acquainted with the ground, fell into the slimy moss; the entry thereof was pleasing enough, but as they proceeded, all that took that way, either lost their horse, or else themselves and horse both. To be short, 
Note.  a greater fear and discomfiture without cause, hath seldom been seen; for it is said, That where the men were not sufficient to take the Bands of prisoners; Some ran to houses, and rendered themselves to women. Stout Oliver was without stroke taken fleeing full manfully. And so was his glory (stinking and foolish proudness we should call it) suddenly turned to confusion and shame. In that discomfiture were taken the two Earls aforesaid, the Lords Fleming, Somerwell, and Olyphant, and many other Barons and Gentlemen, besides the great multitude of servants. Worldly men say, That all this come but by misorder and fortune, as they term it: But whosoever hath the least spark of the knowledge of God, may as evidently see the work of his hand in this discomfiture, as ever was seen in any of the Battles left to us in Register by the holy Ghost: 
Note.  For what more evident Declaration have we that God fought against Benhadad, 
Oliver compared to Benhadad against Samaria.  King of Aram, when he was discomfited at Samaria, than now we have, that God fought with his own Arm against Scotland in this former discomfiture? There did two hundred and thirty persons in the Skirmish, 
2 King. 20.  with seven thousand following them in the great Battle, put to flight the said Benhadad, with thirty Kings in his Company. But here there is in this shameful discomfiture of Scotland, very few more than three hundreth men, without knowledge of any Back or Battle to follow, put to flight ten thousand men, 
300 men put to flight 10000  without resistance made. There did every man recounter his marrow, till that the two hundred and thirty slew such as matched them: But here, without slaughter, the multitude fled. There had those of Samaria the Prophet of God to comfort, to instruct, and to promise Victory unto them: But England in that pursuit had nothing, but as God secretly wrought by his providence in the men that knew nothing of his working, neither yet of the cause thereof, more than the wall that fell upon the rest of Benhadad's Army knew what it did. And therefore yet again we say, That such as in that sudden dejection beholds not the hand of God fight against pride, for freedom of his own little Flock injustly persecuted, doth willingly and maliciously obscure the glory of God; but the end thereof is yet more notable. The certain knowledge of the discomfiture coming to the King's ears (who waited upon news at Lochmaban) he was stricken with a sudden fear and astonishment, 
Others say, at Carlave●ok, near by the place where the defeat was given, called Sob●●y Moss:  so that scarcely could he speak, or had purpose with any man: The night constrained him to remain where he was; and so went to bed, but rose without rest, or quiet sleep: His continual complaint was, O fled Oliver, is Oliver taken? O fled Oliver: And these words in his melancholy, and as it were carried in a Trance, repeated he from time to time to the very hour of death. Upon the morn, which was Saint Katherine's day, returned he to Edinburgh, and so did the Cardinal from Hadington. But the one being ashamed of the other, the brute of their communication came not to public audience. The King made Inventory of his Treasure, of all his Jewels, and other substance. And thereafter ashamed to look any man in the face, secretly departed to Fife, and coming to Hallzairdes, was humanely received of the Lady of Grange, an ancient and godly Matron (the Laird at his coming was absent.) In his company was only with him William Kirk●ldy, now Laird of Grange, and some other that waited upon his Chamber. The Lady at Supper, perceiving him pensive, began to comfort him, and willeth him to take the Work of GOD in good part: My portion, said he, of this world is short, for I will not be with you fifteen days. His servants repairing unto him, asked where he would have provision made for Christmas, 
The King foretells his own death.  which then approached: he answered with a disdainful countenance, I cannot tell, choose you the place; but this I can tell you, Or Christmas day you will be masterless, and the Realm without a King. Because of his displeasure, no man durst make contradiction unto him. So after that he had visited the Castle of Carny, pertaining to the Earl of Crawfurde, where the said Earls daughter, one of his Mistresses was, he returned to Falkland, and took bed. And albeit there appeared unto him no signs of death, yet he constantly affirmed, Before such a day, I shall be dead. In this mean time was the Queen upon the point of her delivery in Lynlitquow, who was delivered the 8 of December, in the year of God, 1542 years, 
Reginae Nativitas.  of Mary, that then was born, and now doth reign for a scourge to this Realm, as the progress of her whole life has to this day declared. The certainty that a daughter was born unto him coming to his ears, he turned from such as spoke with him, and said, The devil go with it, it will end as it began, it came from a woman, and it will end with a woman. From Mary, daughter to Robert Bruse, married to Walter Stuart, he feared that his daughter should be married to one of another Name and Family; but you see by God's providence, the Crown remains in one and the same Family and Name to this day, notwithstanding the many Plots of the pretenders to the Crown both at home and abroad. After that he spoke not many words that were sensible, but ever harped on his old song, Fie, fled Oliver, is Oliver taken, all is lost. In this mean time, in his great extremity, comes the Cardinal (a fit comforter for a desperate man) he cries in his ear; Take order, Sir, with your Realm, who shall rule during the minority of your daughter: ye have known my service, What will ye have done? Shall there not be four Regent's chosen? And shall not I be principal of them? Whatsoever the King answered, Documents were taken, That so it should be, as my Lord Cardinal thought expedient. As many affirm, a dead man's hand was made to subscribe one blank, that they might write above what it pleased them best; the Cardinal having hired one Henry Balfour, a Priest, to make a false Testament; which was done accordingly, but in vain. This finished, the Cardinal posted to the Queen, lately before delivered, 
Mark the Queen's mourning for the King.  as is said. At the first sight of the Cardinal, she said, Welcome, my Lord, is not the King dead? What moved her so to conjecture, divers men are of divers judgements. Many whisper that of old his patte was in the pot, and that the suspicion thereof caused him to be inhibit the Queen's company. 
Others stick not to say, That the King was hastened away by a Potion.  Howsoever it was before, it is plain, That after the King's death, and during the Cardinal's life, whosoever guided the Court, he gate his secret business sped, of that gracious Lady, either by day or by night. Howsoever the tidings liked her, she mended with as great expedition of that daughter, as ever she did before of any son she bore. 
Levit. 12.  The time of her Purification was sooner than the levitical Law appoints: but she was no Jew, and therefore in that she offended not. The noise of the death of King james divulgate, who departed this life the 13 day of December, 
Regis exitus.  in the year of God 1542 aforesaid, the hearts of men began to be disclosed. All men lamented that the Realm was left without a male to succeed. Yet some rejoiced that such an enemy to God's Truth was taken away. He was called of some; A good poor man's King: 
Divers Characters of the late King arise post fun●ra virtue  of others he was termed, A murderer of the Nobility, and one that had decreed their whole destruction. Some praised him for the repressing of theft and oppression; others dispraised him for being much given to women. The Prelates and Clergy feared a change in the King's mind, as he had expressed himself some few years before. And thus men spoke even as their affection led them, and yet none spoke altogether besides the truth; for part of these aforesaid were so manifest, that as the virtues could not be denied, so could not the vices by any craft be cloaked. Yet to speak truth of him, his vices may justly be attributed to the times, and his breeding, and not any wickedness in his nature; for he gave many expressions of a good nature, namely, in his sobriety and justice, etc. The question of Government was thorough this Realm universally moved. The Cardinal proclaimed the King's last Will, and therein were expressed four Protectors or Regent's, of whom himself was the first and principal, and with him were joined the Earls of Huntley, Argyle, and Murhay: this was done on Monday, at the Market Cross of Edinburgh. But the Monday following took the whole Regent's remission for their usurpation: for by the stout and wise counsel of the Laird of Grange, did the Earl of Arran, then so near to the Crown, 'cause assemble the Nobility of the Realm, and required the equity of their judgements in that his just suit to the Government of this Realm, during the minority of her to whom he pretended to succeed, failing of her, and of her lawful succession. His friends convened, the Nobility assembled, the day of decision is appointed; the Cardinal and his faction opposes them, and are against the Government of one man, and especially of any called Hamilton: 
Character of the hamilton's.  For who knows not (said the Cardinal) that the Hammiltons are cruel murderers, oppressors of innocents', proud, avaricious, double, and false, and finally, the pestilence in this Commonwealth? Whereto the Earl answered, Defraud me not of my right, and call me what ye please: whatsoever my friends have been, yet unto this day hath no man cause to complain upon me, neither yet am I minded to flatter any of my friends in their evil doing, but by God's grace shall be as forward to correct their enormities, as any within the Realm can reasonably require of me; And therefore yet again, my Lords, in God's Name, I crave that ye do me no wrong, nor defraud me of my just Title, before ye have experience of my Government. At these words, were all that feared God, or loved honesty so moved, that with one voice they cried, That Petition is most just; and unless ye will do against God's justice and Equity, it cannot be denied. And so in despite of the Cardinal, and his suborned Faction, was he declared Governor, and with public Proclamation so denounced to the people. The King's Palace, Treasure, Jewels, Garments, Horse, and Plate was delivered unto him by the Officers that had the former charge; and he honoured, feared; and obeyed, more heartily than ever any King was before, 
Note the reasons why the Earl of Arran was thus favoured by the Country.  so long as he abode at God. The cause of the great favour that was born unto him, was; That it was bruited that he favoured God's Word; and because it was well known that he was one appointed to have been persecuted, as the Scroll found in the King's pocket after his death did witness. These two things, together with an opinion that men had of his simplicity, bowed the hears of many unto him in the beginning; who after, with dolour of hearts, were compelled to change their opinions: but hereof we will after speak. The variety of matters that occurred, we omit, such as the order taken for keeping of the young Queen; of the provision for the mother; the calling home of the Douglas, and other, such as appertain to a Universal History of the time. For, as before we have said, we mind only to follow the progress of the Religion, and of the matters that cannot be severed from the same.  

1543  The Earl of Arran thus being established in the Government, godly men repaired unto him, exhorted him to call to mind for what end God had exalted him to be Governor, out of what danger he had delivered him, he being in the bloody Scroll, as we saw before; and what expectation all men of honesty had of him, because they saw him a soft man, they conceited goodness of him. At their instant suit, more than of his own motion, was Thomas Guilliame, a black Friar, called to be Preacher. The man was of sound judgement, of reasonable letters (as for that age) and of a prompt and good utterance. His Doctrine was wholesome, without great vehemency against superstition. Preached also sometime john Rough, (who after for the verity of Christ Jesus suffered in England) albeit not so learned, yet more simple, and more vehement against all impiety. The Doctrine of these two provoked against them and against the Governor also, the hatred of all such as more favoured darkness than light; and their own interest, more than God. The grey Friars (and amongst the rest Friar Scot, 
Note Friar Scot  who before had given himself forth for the greatest Professor of Christ Jesus within Scotland, and under that colour had disclosed, and so endangered many.) These slaves of Satan rowped as they had been Ravens; yea rather they yelled and roared as devils in hell; Heresy, heresy, Guilliame and Rough will carry the Governor to the devil. The Town of Edinburgh, for the most part, was devoured in superstition. Edward Hope, young William Adamson, Sibilla Lyndsay, Patrick Lyndsay, Francis Aikman; And in the Cannongate, john Mackaw, and Nivian Browne, with few others, had the burit of knowledge in these days. One Wilson, servant to the Bishop of Dunckell, who neither knew new Testament nor the old; made a despiteful railing Ballad, against the Preachers, and against the Governor, for the which he narrowly escaped hanging. The Cardinal moved both heaven and hell to trouble the Governor to stay the Preaching: but yet was the Battle stoutly fought for a season; for he was taken and put first in Dalkeyt, 
The Cardinal taken.  after in Seaton. But at length, by Bribes given to the said Lord Seaton, and to the old Laird of Lethington, he was restored to Saint Andrew's, from whence he wrought all mischief, as we shall after hear. The PARLIAMENT approached which was before EASTER, there began question of the abolishing of certain Tyrannical ACTS made before, at the Devotion of the Prelates, for the maintaining of their Kingdom of Darkness. To wit, That under pain of Heresy, no man should read any part of the Scriptures in the Vulgar Tongue, neither yet any Tractate or Exposition of any place of Scripture: Such Articles began to come in question we say: And men began to inquire, If it were not lawful to men that understood no Latin, to use the word of their Salvation in the Tongue they understood, as it was for the Latin men to have it in Latin, Grecians or Hebrews to have it in their Tongues. It was answered, That the Church, he means the Prelates, first had forbidden all Tongues but the three viz. Hebrew, Greek, and Latin. But men demanded, when that Inhibition was given, and what Counsel had ordained it; considering that in the days of chrysostom, he complained, That the people used the Psalms and other holy Books in their own Tongues: And if ye will say they were Greeks, and understood the Greek Tongue; We answer, That Christ Jesus commanded his word to be Preached to all Nations; now if it ought to be Preached to all Nations, it must be Preached in the Tongue they understand. Then if it be lawful to Preach, and hear it Preached in all Tongues; Why should it not be lawful to read it, and hear it read in all Tongues? to the end that the people may try the spirits, according to the commandment of the Apostle. Beaten with these and other Reasons, they denied not but it might be read in the Uulgar Tongue, provided if the Translation were true. It was demanded, What could be reprehended in it? And when much searching was made, nothing could be found: But that Love say they was put in the place of Charity: When the Question was asked, What difference was betwixt the one and the other; and if they understood the nature of the Greek term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were dumb. Reasoned for the party of the seculars, The L. Ruthwen, father to him that prudently gave counsel to take just punishment upon that knave David, for that he abused the unhappy K. Henry Stuart, in more cases than one, a stout and a discreet man in the cause of God, and M. Henry Balneves, an old professor. For the part of the Clergy, one Hay, Dean of Lastarrik, and certain old Bishops with him. The conclusion was, the Commissioners of Broughes, and a part of the Nobility, required of the Parliament, that it might be Enacted, That it should be lawful to every man to use the benefit of the Translation which then they had of the Old and New Testament, together with the benefit of other Treatises containing wholesome Doctrine, until such time as the Prelates and other Churchmen should give and set forth unto them a Translation more correct. The Clergy hereto long repugned. But in the end convinced by Reasons, 
1543.  and by multitude of voices in their contrary, 
An Act of Parliament for reading of the Scripture.  they also condescended; And so by Act of Parliament it was made free to all men and women to read the Scriptures in their own Uulgar Tongue, and so were all Acts made to the contrary abolished.  
This was no small Victory of CHRIST JESUS, fight against the conjured enemies of his Verity; No small comfort to such as before were holden in such bondage, that they durst not have read, The Lords Prayer; The ten Commandments; nor, The Articles of their Faith in the Uulgar Tongue, but they should have been accused of Heresy. Then might have been seen the Bible lying almost upon every Gentleman's Table. The New Testament was borne about in many men's hands. We grant that some (alas) profaned that blessed Word, for some that perchance had never read ten Sentences in it had it most common in their hand, they would chop their familiars on the cheek with it, 
Note the hypocrisy of worldlings.  and say, This hath line under my beds feet these ten years. Others would glory, O how oft have I been in danger for this Book, how secretly have I stolen from my wife at midnight to read upon it. And this was done we say of many to make cowrt, and curry favour thereby: For all men esteemed the Governor to have been one of the most fervent Protestants that was in Europe. Albeit we say that many abused that liberty, granted of God miraculously, yet thereby did the knowledge of God wondrously increase, and God gave his holy spirit to simple men in great abundance: Then were set forth works in our own Tongue, besides those that came from England, that did disclose the pride, the craft, the tyranny, and abuses of that Roman Antichrist. The fame of our Governor was spread in divers countries, 
So long as men follow God, they are blessed  and many praised God for him. King Henry the eight sent unto him his Ambassador M. Radulph Saidlair, who lay in Edinburgh a great part of the Summer, his Commission and Negotiation was to contract a perpetual amity betwixt England and Scotland. The occasion whereof God had so offered, that to many men it appeared that from heaven he had declared his good pleasure in that behalf. 

Nothing could be said against the lawfulness of Edward's birth.  
Katherine of Spain and Anne Bullen being dead before his mother was married to his father.   For to King Henry, of jane Seymer (after the death of Queen Katherine, and of all others that might have made his Marriage suspect) was given a son, Edward the sixth of blessed memory, elder some years than our Mistress; and unto us was left a Queen, as before we have heard. This wonderful providence of God caused men of greatest judgement to enter into disputation with themselves, Whether that with good conscience any man might repugn to the desires of the King of England, considering that thereby all occasion of War might be cut off, and great commodity might ensue to this Realm. The offers of King Henry was so large, and his demands so reasonable, that all that loved quietness were content therewith. There were sent from the Parliament to King Henry in Commission, Sir james Lermont, and M. Henry Balnevis, who long remaining in England, so travailed, that all things concerning the Marriage betwixt Edward the sixth and Mary Queen of Scots was agreed upon, except the time of her deliverance to the custody of Englishmen. Upon the final conclusion of the which head, were added to the former Commissioners, William Earl of Glencarne, and Sir George Dowglas, to whom was given ample Commission and good Instructions. In Scotland remained M. Radulph Saidlaire: advertisements passed so frequently betwixt, yea, the hands of our Lords liberally were anointed, besides other commodities promised, and of some received, for divers Prisoners taken at Solway moss, were sent home free upon promise of their fidelity, which as it was kept, the issue will witness. But in the end so well were all once content, (the Cardinal, the Queen, 
Note well▪  and the faction of France ever excepted) that solemnly in the Abbey of Hallyrudhouse was the Contract of Marriage made, betwixt the persons aforesaid, together with all the Clauses and Conditions requisite for the faithful observation thereof, read in public audience, subscribed, sealed, approved, and allowed of the Governor for his part, Nobility and Lords for their parts, and that nothing should lack that might fortify the matter was Christ's Body sacred (as Papists term it) broken betwixt the said Governor and M. Saidlar Ambassador, and received of them both, as a sign and token of the unity of their minds, immediately to keep that contract in all points, as they looked of Christ Jesus to be saved, and after to be reputed men unworthy of credit before the world. The Papists raged against the Governor, and against the Lords that had consented and abode fast to the Contract, and to confound all as after follows. But upon the returning of the aforesaid Ambassadors from England, pacification was made for that time, for by the judgements of eight persons for either party chosen, to judge whether that any thing was done by the said Ambassadors in the Contracting of that Marriage, which to do, they had not sufficient power from the Counsel and Parliament. It was found that all things were done according to their Commission, 
The Queen's marriage the second time ratified.  and that so they should stand. And so were the Seals of England and Scotland interchanged. Master james Fowls, than Clerk of the Register, received the great Seal of England: And Master Saidlare received the great Seal of Scotland. The heads of the Contract we pass by. These things newly ratified, the Merchants made preparation to Sail, and to their Traffic, which by the troubles of Wars had some years been hindered. From Edinburgh were fraughted twelve Ships richly laden, according to the wares in Scotland: From other Towns and Ports departed other, who all arrived upon the coasts of England toward the South, to wit, in Yarmouth; and without any great necessity entered not only Roads, but also within Ports and places of commandment, and where that Ships might be arrested. And because of the late contracted amity and gentle entertainment that they found at the first, they made no great dispatch: But being (as they supposed) in security, in merriness they spent the time, abiding upon the wind. In this mean time arrived from France to Scotland the Abbot of Paislay (called now of late john Hamilton, 
He was before sometimes called Cunningham, sometimes Colwan, so uncertain was it who was his father.  bastard brother to the Governor, whom yet many esteemed son to the old Bishop of Dunikelden, called Crichton (and with him M. David Panter, who after was made Bishop of Rosse. The brute of the learning of these two, and their honest life, and of their fervency and uprightness in Religion was such, that great hope there was that their presence should be comfortable to the Church of God. For it was constantly affirmed of some, that without delay, the one or the other would go to the Pulpit, and truly Preach Jesus Christ. But few days disclosed their hypocrisy. For what terrors, what promises, or what enchanting boxes they brought from France, the common people knew not. But shortly after, it was seen that Friar Guilliam● was inhibited to Preach, and so departed into England: john Rough to kill (a receptacle of God's servants of old.) The men of counsel, judgement, and godliness that had travailed to promote the Governor, and that gave him faithful counsel in all doubtful matters, were either craftily conveyed from him; or else by threatening to be hanged were compelled to leave him. Of the one number was the Laird of Grange aforesaid, M. Henry Balneves, M. Thomas Ballenden, and Sir David Lindesay of the Mount: Men by whose labours he was promoted to honour, and by whose council he so used himself at the beginning, that the obedience given to him was nothing inferior to that obedience that any King of Scotland of many years had before him, yea, in this it did surmount the common obedience, in that it proceeded from love of those virtues that was supposed to have been in him. Of the number of these that were threatened, were M. Michael Durham, M. David Borthinke, David Forresse, and David Bothwell: who counselled him to have in company with him, men fearing God, and not to nourish wicked men in their iniquity, albeit they were called his friends, and were of his surname: This counsel understood by the aforesaid Abbot, 
Note.  and by the hamilton's (who then repaired to the Court, as Ravens to the Carrion) in plain words it was said, My Lord Governor nor his friends will never be at quietness, till a dozen of these knaves that abuse his Grace be hanged. These words were spoken in his own presence, and in the presence of some of them that had better deserved, then to have been so used: the speaker was allowed for his plain and bold speaking. And so the wicked counsel followed, honest and godly men left the Court and him, in the hands of such as by their wicked counsel led him so far from God, that he falsified his promise, dipped his hands in the blood of the Saints of God, and brought this Commonwealth to the very point of utter ruin. 
Note.  And these were the first fruits of the Abbot of Paislay his counterfeit Godliness and Learning: But hereof we will hear more. All honest and godly men banished from the Court, the Abbot and his counsel beginneth to lay before the inconstant Governor, the dangers that might ensue the alteration and change of Religion. The power of the King of France, the commodity that might come to him and his house, by retaining the ancient League with France, and the great danger that he brought upon himself, if in one jote he suffereth the authority of the Pope to be violated or called in doubt within this Realm: Considering that thereupon only stood the security of his pretended right to the succession of the Crown of this Realm: For by God's word could not be good the divorcement of his father from Eliz. Hume, sister to the Lord Hume, his lawful wife, and consequently his marriage with Beton, Niece to james Beton, Bishop of S. Andrews (Elizabeth Hume being alive) must be null, and he declared Bastard. Caiphas spoke Prophesy, and yet wist not what he spoke: For at that time there was hardly any man that truly feared God that minded any such thing, but with their whole force would have fortified him in the place that God had given unto him, and would never have called in question things done in time of darkness. But this head we pass by till God declare his will therein. Another practice was used: As for the Cardinal, he being set at liberty (as before we have heard) ceased not to traffic with such of the Nobility as he might draw to his faction, or corrupt by any means, to raise a party against the said Governor, and against such as stood fast at the Contract of Marriage and Peace with England. And so assembled at Lynlytquow, the said Cardinal, the Earls Argyle, huntley, Bothwell, the Bishops and their bands. And thereafter they passed to Strevelin, and took with them both the Queens, the mother and the daughter; and threatened the deposition of the said Governor, as Inobedient to their holy Mother the Church (so term they that harlot of Babylon, 
This is the Prelates language.  Rome) The inconstant man, not thoroughly grounded upon God, left (by his own fault) destitute of all good counsel, and having the wicked ever blowing in his ear, What will you do? you will destroy yourself and your house both for ever. The unhappy man (we say) beaten with these temptations, rendered himself to the appetites of the wicked; for he quietly stole away from the Lords that were with him in the Palace of Halyrud-house, passed to Sterlin, subjected himself to the Cardinal and to his Council, received absolution, 
The Governor violated his faith, refused God, and took absulution of the devil, renouncing his Religion in the grey Friars.  renounced the profession of Christ Jesus his holy Gospel▪ and violated his Oath that before he had made, for the observation of the Contract and League made with England. At that time was our Queen crowned, and a promise made to France. The certainty hereof coming to King Henry, our Scottish Ships were stayed, the Sails taken from the Rigs, and the Merchants and Mariners were commanded to sure custody. New Commission was sent to Master Radulph Saidler (who then still remained in Scotland) to demand the cause of that sudden alteration, and to travel by all means possible, that the Governor might be called back to his former godly purpose, and that he would not do so foolishly, and dishonestly, yea, so cruelly and unmercifully to the Realm of Scotland: that he would not only lose the commodities offered, and that were presently to be received. But that also that he would put it to the hazard of fire and sword, and other inconveniences that might ensue the war that was to follow upon the violation of his Faith. But nothing could avail. The devil kept fast the gripe that he got, yea all the days of his government: For the Cardinal got his eldest son in pledge, whom he kept in the Castle of S. Andrews, while the day that God's hand punished his pride. King Henry perceiving that all hope of the Governors' repentance was lost, called back his Ambassadors, and that with fearful threatenings as Edinburgh after felt: Denounced War, made our Ships prizes, and Merchants and Mariners lawful prisoners, which to the Broughes of Scotland was no small hership. But thereat did the Cardinal and Priests laugh, and jestingly he said, When we shall conquer England the Merchants shall be recompensed. The Summer and the Harvest passed over without any notable thing: For the Cardinal and Abbot of Paislay parted the prey amongst them; The abused Governor bore the name only. In the beginning of Winter came the Earl of Lenox to Scotland, sent from France in hatred of the Governor, whom the King (by the Cardinal's advice) promised to pronounce Bastard, and so to make the said Earl Governor; First, 
All this was then said by the Cardinal, Penes authorem fides est●.  because he himself was borne by Beto●, his father's lawful wife, Elizabeth Humes being yet alive; Next, because his Grandfather was borne by Mary Stuart to james Hamilton, when her lawful husband Thomas Bo●d was yet alive. So the Earl of Lenox did not only pretend to be lawfully next to the Crown, as the late King james the fifth did often declare, That if he died without heir male, he would settle the Crown upon him, but also lawful heir of the Earldom of Arran, as being descended from Margaret Hamilton, borne to Mary Stuart and james Hamilton, after the death of Thomas Boyd her former husband (now by this time the inconstant Earl of Arran had given himself wholly to the Cardinal) The Cardinal farther put the E. of Lenox in vain hope that the Queen Dowager should marry him. He brought with him some money and more he after received at the hands of Labrosse. But at length perceiving himself frustrate of all expectation that he had, either by France, or yet by the promise of the Cardinal; he concludeth to leave France, and to seek the favour of England: And so began to draw a faction against the Governor, and in hatred of the others inconstancy many favoured him in the beginning: For there assembled at Christmas in the Town of Air, the Earls of Angus, Glencarne, Cassilles; The Lord Maxwell, The Laird of Dumlanrig, The Sheriff of Air, campbel; with all the force that they and the Lords that remained constant at the opinion of England might make; and after Christmas they came to light. The Governor and Cardinal with their forces kept Edinburgh (for they were slackly pursued) Men excused the Earl of Lenox in that behalf, and laid the blame upon some that had no will of the Steward's Regiment. Howsoever it was, such an appointment was made, that the said Earl of Lenox was disappointed of his purpose, and narrowly escaped, and first got him to Glasgow, and after to Dumbartane. Sir George Dowglas was delivered to be kept as pledge. The Earl his brother was in the Lent after taken at the siege of Glasgow. It was bruited, that both the brethren, and others with them had lost their heads, if by the providence of God the English Army had not arrived in time. After that the Cardinal had gotten the Governor wholly addict to his devotion, and had obtained his intent above a part of his enemies: He began to practise, how that such as he feared, and therefore deadly hated, should be set by the ears, one against another (for in that thought the carnal man put his greatest security) The Lord Ruthwen he hated, by reason of his knowledge of God's Word. The Lord Grace he feared, because at that time he used the company of such as professed godliness, and bare small favour to the Cardinal. Now thus reasoned the worldly wise man; 
Note the device of the wicked to set men by the 〈◊〉  If I can put enmity betwixt these two, I shall be rid of a great number of unfriends; For the most part of the Country will either assist the one or the other, and so will they be otherwise occupied, then to watch for my displeasure. He finds the means without long process; for he labours with john Chartarous (a man of stout courage and many friends) to accept the Provostrie of S. johnston, which he purchased to him by donation of the Governor, with a charge to the said Town, to obey him as their lawful Provost: Whereat not only the said Lord Ruthwen, but also the Town being offended, gave a negative answer; alleging that such intrusion of men to office was hurtful to their privilege and freedom: which granted unto them free election of their Provost from year to year, at a certain time appointed, which they could not nor would not anticipate. Hereat the said john, offended, said, That he would take that office by force, if they would not grant it unto him of benevolence. And so departed and communed the matter with the Lord Grace, with Norman Leslie, and with others his friends, whom he easily persuaded to assist him in that pursuit. Because he appeareth to have the Governors right, and had not only a charge to the Town, as is said, but also he purchased Letters to besiege it, and to take it by strong hand, if any resistance were made unto him. Such letters, we say, made many to favour his action. The other made for defence, and so took the Master of Ruthuen, (the Lord that after departed into England) the maintenance of the town, having in his company the Laird of Montcreif, and other friends adjacent. The said john prepared for the pursuit, and upon Saint magdalen's day in the morning, 
1543  anno. 1543. approached with his Forces (the Lord Grey took upon him the principal charge. It was appointed, that Norman Lesley, with his friends, should have come by Ship with Munition and Ordnance, as they were in readiness. But because the Tide served not so soon as they would: the o●●er thinking himself of sufficient force for all that were in the Town, entered in by the Bridge, where they found no resistance, till that the former part was entered a pretty space within the Fish-Gate; And then the said Master of Ruthuen with his Company stoutly recountered them, and so rudely repulsed the foremost, that such as were behind gave back. The place of the retreat was so straight, that men that durst not fight, could not fly at their pleasure (for the most part of my Lord Gray's friends were upon the Bridge) and so the slaughter was great; 
Note.  for there fell by the edge of the Sword threescore men 
* And many trod under foot died. . The Cardinal had rather that the mishap had fallen on the other part: but howsoever it was, he thought that such trouble was his comfort, and advantage. The knowledge whereof came to the ears of the party discomfited, and was unto them no small grief. For as many of them entered into that action for his pleasure, so thought they to have had Fortification and assistance; whereof finding themselves frustrate, they began to look more narrowly to themselves, and did not so attend upon the Cardinal's devotion, as they had wont to do before: and so was a new jealousy engendered among them; 
Note.  for whosoever would not play the good servant unto him, 
As they went to Dundie▪ they said they were going to burn the readers of the new Testament; and that they would stick to the old; for Luther said they had made the new,  was reputed his enemy. The Cardinal drew the Governor to Dundie; for he understood that the Earl of Rothesse's, and Master Henry Balnaveis were with the Lord Grace in the Castle of Huntley. The Governor sent and commanded the said Earl and Lord, with the foresaid Master Henry to come unto him to Dundie, and appointed the next day, at ten of the clock before noon; which hour they decreed to keep, and for that purpose assembled their folks at Balgavie, or thereby. The Cardinal advertised of their number (they were no more than 300 men) thought it not good that they should join with the Town; for he feared his own estate, and so he persuaded the Governor to pass forth of Dundie before nine hours, and to take the strait way to S. johnston: which perceived by the foresaid Lords, they began to fear that they were come to pursue them, and so put themselves in order, and array, and marched forward of purpose to have bidden the uttermost. But the crafty fox foreseeing that in fight stood not his security, ran to his last refuge, that is, To manifest Treason, and so consultation was taken how that the force of the others might be broken. And at the first were sent the Laird of Grange, and the Provost of S. Andrews (knowing nothing of the Treason) to ask why they molested my Lord Governor in his journey. Whereto they answered, That they meant nothing less, for they came at his Grace's Commandment, to have kept the hour in Dundie appointed by him; which because they saw prevented, and knowing the Cardinal to be their friend, they could not but suspect their unprovided coming forth of the Town, and therefore they put themselves in order, not to invade, but to defend, in case they were invaded. This answer reported, was sent to the Bishop of Saint Audrewes', the Abbot of Paisley, Master David Panter, the Lairds of Balcleuch and Coldinknowes, to desire certain of the other company to talk with them; which they easily obtained (for they suspected no treason.) After long communication, it was demanded, If that the Earl and Lord, and Master Henry aforesaid, would not be content to talk with the Governor, provided that the Cardinal and his company were on the place: They answered, That the Governor might command them in all things lawful. But they had no will to be in the Cardinal's mercy. Fair promises enough were made for their security. Then was the Cardinal and his Band commanded to depart, as that he did, according to the purpose taken. The Governor remained, and a certain number with him: To whom came without company, the said Earl, Lord, and M. Henry. After many fair words given to them all, to wit, That he would have them agreed with the Cardinal, and that he would have Master Henry Balnaves the worker and instrument thereof, he drew them forwards with them towards Saint johnston, whereto the Cardinal was ridden. They began to suspect (albeit it was too late) and therefore they desired to have returned to their folks, for putting order unto them: But it was answered, They should send back from the town, but they must needs go forward with my Lord Governor: and so, partly by flattery, and partly by force, they were compelled to obey; and as soon as they were in the Town, they were apprehended, and on the morrow sent all three to the Black Nesse, where they remained as it pleased the Cardinal's graceless Grace, and that was till the Band of Manred, and of service, set some of them at liberty. And thus the Cardinal with his craft persuaded on every side; so that the Scots Proverb was true in him, So long rinnes the Fox, as he fute hes. Whether it was at this journey, or at another, that that bloody butcher executed his cruelty upon the innocent persons in S. johnston, we cannot affirm: neither yet therein study we to be curious, but rather we travel to express the verity, whensoever it was done, 
Note.  than scrupulously and exactly to appoint times▪ which yet we omit not, when the certainty occurs. The verity of that cruel fact is this; 
A woman and her child put to death because she prayed not to the Virgin Mary.  At S. Paul's day, before the first burning of Edinburgh, came to S. johnston the Governor and Cardinal, and there upon envious delation, were a great number of honest men and women called before the Cardinal, and accused of heresy. And albeit they could be convinced of nothing, but only of suspicion that they had eaten a Goose upon Friday, four men were adjudged to be hanged, and a woman to be drowned; which cruel and most unjust sentence, was without mercy put in execution: the husband was hanged, and the wife, having a sucking babe upon her breast, 
Men put to death for eating a Goose upon Friday.  was drowned. O Lord, the Land is not yet purged from such beastly cruelty, neither hath thy just vengeance yet stricken all that were criminal of their blood. But the day approacheth when that the punishment of that cruelty, and of others, will evidently appears. The names of the men that were hanged, were, james Hunter, William Lamb, William Anderson, james Ruvals, Burgess of Saint johnston. At that same time were banished, Sir Henry Eldar, john Eldar, Walter Piper, Laurence Pullar, with divers others, whose names come not to our knowledge. That sworn enemy to Christ Jesus, and unto all in whom any spark of knowledge appeared, had about that time in prison divers; 
john Roger, a black Friet, murdered.  amongst whom was john Roger, a black Friar, godly and learned, one that had fruitfully preached Christ Jesus, to the comfort of many in Angus and Mearnes, whom that bloody man caused to murder in the ground of the Sea Tower in S. Andrews, and then caused to cast him over the wall, spreading a false brute, That the said john seeking to fly, had broken his own neck. This ceased not Satan by all means to maintain his kingdom of Darkness, and to suppress the light of Christ's Gospel. But mighty is he against whom they ●●ght: for when the wicked were in greatest security, than began God to show his anger. For the third day of May, in the year of our Lord 1544 years, 
1544.  without knowledge of any man in Scotland, (we mean of such as should have had the care of the Realm) was seen a great Navy of Ships arriving towards the Fyrth. The Posts came to the Governor and Cardinal (who both were in Edinburgh) what multitude of Ships were seen, and what course they took. This was on the Saturday before noon. Question was had, What should they mean? Some said, It is no doubt but they are Englishmen, and we fear that they will land. The Cardinal skipped, and said, It is the Island float, they are come to make a show, 
The English Army arrived in Scotland.  and to put us in fear. I shall lodge all the men of War in mine eye, that shall land in Scotland. Still sitteth the Cardinal at his dinner, eating as though there had been no danger appearing. Men assembled to gaze upon the Ships, some to the Castle hill, some to the mountains, and other places eminent. 
Note.  But there was no question, With what Forces shall we resist, if we be invaded. Soon after six of the clock at night, were arrived, and had cast Anchor in the Road of Leith, more than two hundred Sail. Shortly after, the Admiral shot a float Boat, which from Granton hills, till by East Leith, sounded the deep, and so returned to her Ship. Hereof were divers opinions; men of judgement foresaw what it meant, but no credit was given to any that would say, They minded to land, and so passed every man to his rest, as if the Ships had been a guard for their defence. Upon the point of day upon Sunday the fourth of May, address they for landing, and they ordered the Ships so, that a Galley or two laid their snouts to the hills: the small Ships, called Pinnaces and light Horsemen, approached as near as they could. The great Ships discharged their Soldiers into the smaller Vessels, and they by Boats set upon dry Land before ten of the clock, 10000 men, as was judged, and more. The Governor and Cardinal seeing then the thing that they could not, or at least they would not believe before, after they had made a brag to fight, fled as fast as horse could carry them; so that after, they approached not within twenty miles of the danger. The Earl of Angus, and Sir George Dowglas were that night freed of Ward (they were in Blackness) The said Sir George in merriness, said, I thank King Henry, and my gentle Masters of England. The English Army betwixt one and two of the clock entered into Leith, found the Tables covered, the dinners prepared, such abundance of wine and victuals, besides the other substance, that the like riches within the like bounds was not to be found neither in Scotland nor England. Upon Monday the fifth of May, came to them from Barwick and the borders, two thousand Horsemen, who being somewhat reposed, the Army upon the Wednesday marched toward the Town of Edinburgh, spoiled and burnt the same, and so did they the Palace of Halyrud-house. 
Endinburgh burnt and spoiled by the English.  The Horsemen took the House of Craigmiller, and got great spoils therein; for it being judged the strongest House near the Town, after the Castle of Edinburgh, and all men sought to save their moveables therein. But the stoutness of the Laird gave it over, without shot of Hacke but, and for his reward was caused to march upon his feet to London: He is now Captain of Dumbar, and Provost of Edinburgh. The Englishmen seeing no resistance, hurled by force of men Cannons upon the street, to the Butter throne, and above, and hazarded a shot against the fore-entry of the Castle; but that was to their own pains; For they lying without Trench or Gabion, were exposed to the force of the whole Ordnance of the said Castle, which shot, and that not all in vain, for the Wheel and Axletree of one of the English Cannons was broken, and some of their men slain, and so they left with small honour, that enterprise taken rather of rashness, than of any advised counsel. When the most part of the day they had spoiled and burnt, towards the night they returned to Leith, and upon the morrow returned to Edinburgh, and executed the rest of God's judgements for that time. And so when they had consumed both the Towns, they laded the Ships with the spoils thereof, and they by Land returned to Barwick, using the Country, for the most part, at their own pleasure. This was a part of the punishment which God took upon the Realm for the infidelity of the Governor, 
Note.  and for the violation of his solemn Oath. But this was not the end; for the Realm was divided into two factions; the one favoured France, the other the League lately contracted with England: The one did in no things credit thoroughly the other, so that the Country was in extreme calamity: for to the Englishmen were delivered divers Strengths, such as Carelaverock, Lochmaben, and Langham: the most part of the Borderers were confederate with England: And albeit at Ancrome mure in February, in the year of God 1544. was Sir Rafe Ewers, 
1544.  with many other Englishmen slain, and the year after were some of the said strengths recovered, yet was it not without great loss and detriment of the Commonwealth: For in the month of january, in the year of God 1545. Monsieur de Lorge, 
Lorge cometh to Scotland  with Bands of men of War, came from France, for a destruction to Scotland: For upon their brag was an Army raised; forwards they go towards Work, 
1545.  even in the midst of harvest. The Cardinal's Banner was that day displayed, and all his Files were charged: to be under it many had before promised, but at the point it was left so bare, that with shame it was shut up into the pock again, and they after a show returned with more shame to the Realm, then hurt to their enemies. The black book of Hamilton maketh mention of great vassalage done at that time by the Governor and the French: but such as with their eyes saw the whole progress, 
Note.  knew that to be a lie, and do repute it amongst the venial sins of that race, 
The character of Hamilton.  which is to speak the best of themselves they can. That winter following so nurtured the Frenchmen, that they learned to eat (yea to beg) cakes (which at their entry they scorned) without jesting; they were so miserably used, that few returned into France again with their lives. The Cardinal than had almost fortified the Castle of S. Andrews, which he made so strong in his opinion, that he regarded neither England nor France. The Earl of Lenox, as is said, disappointed of all things in Scotland, passed into England, where he was received of King Henry into protection, who gave him to wife Lady Margaret Dowglas, of whom was borne Henry, sometime husband to our Queen and Mistress. While the inconstant Governor was sometimes dejected, and sometimes raised up again by the Abbot of Paislay (who before was called, Chaster than any maiden) began to show himself; for after he had taken by craft the Castles of Edinburgh and Dumbar, he took also possession of his enemy's wife, the Lady Stanehouse. The woman is and hath been famous, 
Note.  and is called, Lady Gilton: her Ladyship was holden always in poverty. But how many wives and virgins he hath had since, and that in common, the world knoweth, albeit not all, and his bastard birds bear some witness. Such is the example of holiness, that the flock may receive of the Papistical Bishops. In the midst of all the calamities that came upon this Realm, after the defection of the Governor from Christ Jesus, came into Scotland that blessed Martyr of God M. George Wischarde, 
George Wischarde  in company of the Commissioners before mentioned in the year of our Lord 1544. a man of such graces, as before him was never heard within this Realm, yea, and are rare to be found yet in any man, notwithstanding this great light of God that since his days hath shined unto us: he was not only singularly learned, as well in all Godly knowledge, as in all honest humane Science: but also he was so clearly illuminated with the spirit of Prophecy, that he saw not only things pertaining to himself, but also such things as some Towns, and the whole Realm afterward felt, which he forespoke not in secret, but in the audience of many, as in their own places shall be declared. The beginning of his Doctrine was in Mount Rosse, therefrom he departed to Dundie, where with great admiration of all that heard him, he taught the Epistle to the Romans: 
Note a fals● brother.  till that by procurement of the Cardinal, Robert Myle, than one of the principal men in Dundie, and a man that of old had professed knowledge, and for the same had suffered trouble, gave, in the Queens and Governors' name, Inhibition to the said Master George, that he should trouble their Town no more, for they would not suffer it: And this was said to him being in the public place; which heard, he mused a pretty space, with his eyes bend unto the heaven. And thereafter looking sorrowfully to the speaker, and unto the people, he said, God is witness that I never minded your trouble, but your comfort: yea, your trouble is more dolorous unto me, than it is unto yourselves: But I am assured, that to refuse God's word and to chase from yo● his messenger shall not preserve you from trouble, but it shall bring you into it: For God shall send unto you messengers who will not be afraid of burning, nor yet for banishment. I have offered unto you the word of Salvation, and with the hazard of my life I have remained amongst you. Now ye yourselves refuse me, 
M. Wischard his words in Dundie.  and therefore must I leave my Innocence to be declared by my God, if it be long prosperous with you, I am not led with the Spirit of Truth. But if trouble unlooked for apprehend you, acknowledge the cause, and turn to God. For he is merciful, but if ye turn not at the first, he will visit you with fire and sword. These words pronounced, he came down from the Preaching place. In the Church present was the Lord Martial, and divers noble men, who would have had the said M. George to have remained, or else to have gone with them into the Country. But for no request would he either tarry in the town or on that side of Tay any longer. But with possible expedition passed to the West-land, where he began to offer God's word, which was of many gladly received, till that the Bishop of Glasgow, Dumbar, by instigation of the Cardinal, came with his gatherings to the Town of Air to make resistance to the said M. George, and did first take the Church. The Earl of Glencarne being thereof advertised, repaired with his friends to the Town with diligence, and so did divers Gentlemen of Kyle (amongst whom was the Laird of Lefnoreise, a man far different from him that now liveth, in the year of our Lord 1566. in manners and Religion) of whom to this day yet many live, and have declared themselves always zealous and bold in the cause of God, as after will be heard. When all were assembled, conclusion was taken that they would have the Church. Whereto the said M. George utterly repugned● saying, Let him alone, his Sermon will not much hurt▪ Let us go to the Market Cross: And so they did, where he made so notable a Sermon, that the very enemies themselves were confounded. 
The Bishop's Sermon.  The Bishop Preached to his Jackmen, and to some old Bosses of the Town. The sum of all his Sermon was, They say we, should Preach; Why not? Better late thrive, than never thrive. Hold us still for your Bishop; and we shall provide better the next time. This was the beginning and the end of the Bishop's Sermon: Who with haste departed the Town, but returned not to fulfil his promise. The said M. George remained with the Gentlemen in Kyle, till that he got sure knowledge of the estate of Dundie. He Preached commonly at the Church of Gastonne, and used much in the Barrie. He was required to come to the Church of Machlyne, and so he did: But the Sheriff of Air caused to man the Church, for preservation of a Tabernacle that was there beautiful to the eye. The persons that held the Church was George campbel of Mongarswood, that yet liveth Anno 1566. Mung● campbel of Bro●●syde, George Rid in Dandilling the Laird of Tempilland.  
Some zealous of the Parish, amongst whom was Hugh campbel of Kingarcleuch, offended that they should be debarred their Parish Church, concluded by force to enter. But the said M. George withdrew the said Hugh, and said unto him, Brother, Christ jesus is as mighty upon the fields as in the Church; And I find that ●e himself after Preached in the Desert, at the sea side, and other places judged profane then, he did in the Temple of Jerusalem. It is the word of Peace that God sends by me: The blood of no man shall be shed this day for the Preaching of it. And so withdrawing the whole people, he came to a ditch in a More-edge, upon the South-west side of Machlyne, upon the which he ascended: The whole multitude stood and sat about him (God gave the day pleasant and hot) he continued in Preaching more than three hours: In that Sermon God wrought so wonderfully with him, 
Note.  that one of the most wicked men that was in that country, named Larence Ranckin, Laird of Sheld, was converted. The tears ran from his eyes in such abundance, that all men wondered; His conversion was without hypocrisy, for his life and conversation witnessed it in all times to come. While this faithful servant of God was thus occupied in Kyle, word rose, that the Plague of Pestilence rose in Dundie, which began four days after that the said M. George was inhibited Preaching, and was so vehement, that it passed almost credibility, to hear how many departed every four and twenty hours. The certainty understood, the said Master George took his leave of Kyle, and that with the regrate of many. But no request could make him to remain; 
Note M. Wescharde his zeal to gain souls.  His reason was, They are now in trouble, and they need comfort: Perchance this hand of God will make them now to magnify and reverence that word which before (for the fear of men) they set at l●ght price. Coming unto Dundie, the joy of the faithful was exceeding great. He delayed no time, but even upon the morrow gave signification that he would Preach. And because the most part were either sick, or else were in company with those that were sick, he choosd the head of the East port of the Town for his Preaching place, and so the whole stood or sat within, the sick and suspected without the Port or gate. The Text upon the which his first Sermon was made, he took from the hundred and seventh Psalm; The Sentence thereof, He sent his Word and healed them; And therewith joined these words, It is neither herb nor plaster, O Lord, but thy Word healeth all. In which Sermon he most comfortably did entreat of the dignity & utility of God's word, the punishment that comes for the contempt of the same; the promptitude of God's mercy to such as truly turn to him; yea, the great happiness of them whom God taketh from this misery, even in his own gentle visitation, which the malice of man can neither mend nor pair. By the which Sermon he so raised up the hearts of all that heard him, that they regarded no death, but judged them more happy that should depart, than such as should remain behind. Considering that they knew not if they should have such a comforter with them at all times. He spared not to visit them that lay in the very extremity. He comforted them as he could, being such a multitude; He caused minister all things necessary to those that could use meat or drink, and in that point was the Town wondrous beneficial; for the poor was no more neglected than was the rich. While he was spending his life to comfort the afflicted, the Devil ceased not to stir up his own son the Cardinal again, who corrupted by money a desperate Priest, named Sir john Weighton, to slay the said M. George, who looked not to himself in all things so circumspectly as worldly men would have used. And upon a day the Sermon ended and the people departing, no man suspecting danger, and therefore not heeding the said M. George; The Priest that was corrupted stood waiting at the foot of the steps, his gown loose, and his dagger drawn in his hand under his gown. The said Master George, as that he was most sharp of eye and judgement, 
A Priest appointed by the Cardinal to stab M. George Wischarde.  marked him, and as he came near, he said; My friend, what would you do? And therewith he clapped his hand upon the Priest's hand wherein the dagger was, which he took from him. The Priest abashed fell down at his feet, and openly confessed the verity as it was. The noise rising, and coming to the ears of the sick. They cried, Deliver the traitor to us, or else we will take him by force; And so they burst in at the gate: But M. George took him in his arms, and said, Whosoever troubles him shall trouble me, for he hath hurt me in nothing, but he hath done great comfort to you and me, to wit, he hath let us to understand what we may fear, in times to come we will watch better: And so he appeased both the one part and the other, and saved the life of him that sought his. When the Plague was so ceased that almost there was none sick, he took his leave of them, and said, That God had almost put an end to that battle. He found himself called to another place. The Gentlemen of the West had written unto him that he should meet them at Edinburgh; for they would require Disputation of the Bishops, and that he should be publicly heard, whereto he willingly agreed. But first he passed to Montrosse to salute the Church there, where he remained, occupied sometimes in Preaching, but most part in secret Meditation: In the which he was so earnest, that night and day he would continue in it, while he was so occupied with his God, the Cardinal drew a secret draught for his slaughter; He caused to write unto him a Letter, 
The second attempt of the Cardinal for the kill of M. George Wischarde.  as it had been from his most familiar friend, the Laird of Kinneir, desiring him with all possible diligence to come unto him, for he was stricken with a sudden sickness. In the mean time had the traitor provided 60 men with Jacks and Spears to lie in wait within a mile and half to the town of Montrosse for his dispatch. The Letter coming to his hand, he made haste at first (for the boy had brought a horse) and so with some honest men he passed forth of the Town, but suddenly he stayed, and musing a space, 
Note the spirit of Prophecy.  returned back, whereat they wondering, he said, I will not go, I am forbidden of God, I am assured there is treason; Let some of you, saith he, go to yonder place, and tell me what ye find. Diligence made; They found the Treason as it was, which being shown with expedition to M. George, he answered, I know that I shall end my life in that bloodthirsty man's hands, but it will not be on this manner. The time approaching that he had appointed to meet the Gentlemen at Edinburgh, he took his leave at Montrosse, and sore against the judgement of the Laird of Dune, entered on his journey, and so returned to Dundie. But remained not, but passed to the house of a faithful brother named james Watson, who dwelled in Inner-Gowrie, distant from the said Town two miles, and that night (as information was given to us, by William Spadin and john Watson, both men of good credit) before day he passed forth into a yard, the said William & john followed privily, and took heed what he did, when he had gone up and down in an alley a reasonable space, with many sobs and deep groans, h● fell upon his knees, and sitting thereon, his groans increased. And from hise knees he fell upon his face. And then the persons aforenamed, heard weeping, and as it were, an indigest sound of prayers, in the which he continued near an hour, and after began to be quiet, and so arose, and came into his bed. They that waited upon him came before, as if they had been ignorant, till that he came in, and then began they to demand where he had been: But that night he would answer nothing. Upon the morrow they urged him again; and while that he dissembled, they said, M. George, Be plain with us, for we heard your mourning, and saw you both upon your knees, and upon your face. With dejected visage, he said, I had rather ye had been in your beds, and it had been more profitable for you; for I was scarce well occupied. When they instantly urged him to let them know some comfort, he said, I will tell you, That I am assured that my travel is near an end, and therefore call to God with me, that now I shrink not when the battle waxes most hot. And while that they weeped and said, That was small comfort unto them; he answered, God shall send you comfort after me. 
Prophesy spoken by Master George Whischarde of the Church of Scotland.  This Realm shall be illuminated with the light of Christ's Gospel, as clearly as ever any Realm since the days of the Apostles. The House of God shall be builded in it; yea, it shall not lack (whatsoever the enemy imagine in the contrary) the very Kepstone, meaning, That it should once be brought to the full perfection. Neither (said he) shall this be long to▪ there shall not many suffer after me, till that the glory of God shall evidently appear, and shall once triumph in despite of Satan. But alas, if the people shall be after unthankful, then fearful and terrible shall the plagues be that shall follow. And with these words he marched forwards in his journey towards S. johnston, and so to Fyfe, and then to Leyth, where he arrived; and hearing no word of those that appointed to meet him, to wit. The Earl of Cassels, and the Gentlemen of Kyle and Cuninghame, he kept himself secret a day or two. But beginning to wax sorrowful in spirit, and being demanded of the cause, of such as were not in his company before, he said, What differ I from a dead man, except that I eat and drink? To this time God hath used my labours to the instruction of others, and unto the disclosing of darkness, and now I lurk as a man that were ashamed, and durst not show himself before men. By these and the like words, they that heard him understood that his desire was to preach, 
Note the resolution of a Preacher.  and therefore said, Most comfortable it was unto us to hear you; but because we know the danger wherein ye stand, we dare not desire you. But dare ye and others hear (said he) and then let my God provide for me as best pleaseth him. Finally, it was concluded, That the next Sunday he should preach in Leith, as he did, and took the Text, The Parable of the sour that went forth to sow seed, Matth. 13. And this was upon the fifteenth day before Christmas. The Sermon ended, the Gentlemen of Lowthan, who then were earnest Professors of Christ Jesus, thought not expedient that he should remain in Leith, because that the Governor and Cardinal were shortly to come to Edinburgh, and therefore they took him with them, and kept him sometimes in Brunston, sometimes in Langnidrie, and sometimes in Ormeston. For these three diligently waited upon him. The Sunday following, he preached in the Church of Enneresk, besides Mussilburgh, both before and at after noon, where there was a great confluence of people, amongst whom was Sir George Dowglas, who after the Sermon said publicly, I know that my Lord Governor. and my Lord Cardinal shall hear that I have been at this preaching (for they were then at Edinburgh) Say unto them, That I will avow it, and will not only maintain the Doctrine that I have heard, but also the person of the Teacher, to the uttermost of my power. Which words greatly rejoiced the people, and the Gentlemen then present. One thing notable in that Sermon we cannot pass by: Amongst others, 
Two grey Friars.  there came two grey Friars, and standing in the entry of the Church door, they made some whispering to such as came in: which perceived, the Preacher said to the people that stood near them, I heartily pray you to make room to those two men, it may be that they be come to learn. And unto them he said, Come near (for they stood in the very entry of the door) for I assure you ye shall hear the Word of verity, which shall either seal in you this same day your salvation or condemnation. And so proceeded he in Doctrine, supposing they would have been quiet: But when he perceived them still to trouble the people that stood near them (for vehement was he against the false worshipping of God) he turned unto them the second time, and with an ireful countenance said, O Sergeants of Satan, and deceivers of the souls of men, Will ye neither hear God's Truth, nor suffer others to hear it; Depart, and take this for your portion, God shall shortly confound and disclose your hypocrisy within this Realm; ye shall be abominable unto men, and your places and habitations shall be desolate. This Sentence he pronounced with great vehemency in the midst of the Sermon: And turning to the people, he said, You wicked men have provoked the Spirit of God to anger. And so he returned to his matter, and proceeded to the end. The day's travel was ended, he came to Langindrie, and the two next Sundays preached in Tranent, with the like grace, and like confluence of people. In all his Sermons after his departure from Augus, he forespoke the shortness of the time that he had to travel, and of his death, the day whereof approached nearer than any would believe. In the latter end of those days that are called the holy days of Christmas, passed he, by consent of the Gentlemen, to Hadington, where it was supposed the greatest confluence of people should be, both by reason of the Town, and of the Country adjacent. The first day before noon, the auditors were reasonable, and yet nothing in comparison of that which used to be in that Church. But the afternoon, and the next day following before noon, the auditory was so slender, that many wondered. The cause was judged to have been, That the Earl Bothwell, who in those bounds used to have great credit and obedience, by procurement of the Cardinal, had given inhibition, as well unto the Town, as unto the Country, that they should not hear him, under the pain of his displeasure. The first night he lay within the Town, with David Forrest, now called the General, a man that long professed the truth, and upon whom many in that time depended. The second night he lay in Lethington, the Laird whereof was ever civil, albeit not persuaded in Religion. The day following, before the said M. George passed to the Sermon, there came to him a boy, with a Letter from the Westland; which received and read, he called for john Knox, who had waited upon him carefully from the time he came to Louthaine, with whom he began to enter into purpose, That he wearied of the world, for he perceiveth that men began to be weary of God. The cause of his complaint was; The Gentlemen of the West had written unto him, That they could not keep the meeting at Edinburgh. The said Io. Knox wondering that he desired to keep any purpose before Sermon (for that was not his accustomed use before) said, Sir, the time of Sermon approacheth, I will leave you for the present to your meditation. And so he took the Bill containing the purpose aforesaid, and left him: the said Master George walked up and down behind the high Altar more than half an hour. His weary countenance and visage declared the grief and alteration of his mind. At last he passeth to the Pulpit; but the Auditory was small, he should have begun to have treated of the second Table of the Law: but thereof in that Sermon spoke he very little. He began on this manner: O Lord, How long shall it be that thy holy Word shall be despised, and men shall not regard their own salvation? I have heard of thee, Hadington, That in thee would have been, at any vain Clerk Play, two or three thousand people; and now to hear the Messenger of the Eternal God, of all the Town or Parish, cannot be numbered one hundred persons: Sore and fearful shall the plagues be, that shall ensue upon of this thy contempt, with fire and sword shalt thou be plagued: Yea, thou Hadington in special, 
Vengeance against Hadington.  strangers shall possess thee, and you the present inhabitants shall either in bondage serve your enemies, or else ye shall be chased from your own habitations; and that because ye have not known, nor will not know the time of God's merciful visitation. In such vehemency and threatening continued that servant of God, near an hour and an half; in the which he declared all the plagues that ensued as plainly, as after our eyes saw them performed. In the end he said, I have forgotten myself, and the matter that I should have treated of: But let these my last words concerning public Preaching remain in your minds, till that God send you new comfort. Thereafter he made a short Paraphrase upon the second Table, with an Exhortation to patience, to the fear of God, and unto the works of mercy, and so ended, as it were making his last Testament, as the issue declared fully. The Spirit of Truth and of true Judgement were both in his heart and mouth: for that same night was he apprehended before midnight, in the house of Ormeston, 
Master Wischarde taken at Ormeston.  by the Earl Bothwell, made for money butcher to the Cardinal. The manner of his taking was thus: Departing from the town of Hadington, he took his good-night, as it were, for ever, 
Note.  of all his acquaintance, especially from Hew Dowglas of Langindrie. john Knox pressing to have gone with the said Master George, he said, Nay, 
He means God's people.  return to your children, and God bless you; one is sufficient for one Sacrifice. And so the said john Knox albeit unwillingly obeyed, and returned with Hew Dowglas of Langindrie, Master George having to accompany him the Laird of Ormeston, john Sandelandes of Calder younger, the Laird of Brounston, and others, with their servants, passed upon foot (for it was a vehement Frost) to Ormeston. After supper he held comfortable purpose of Gods chosen children, and merrily said, methinks that I desire earnestly to sleep: And therewith he said, Shall we sing a Psalm? And so he appointed the One and fiftieth Psalm, which was put in Scottish Meeter, and began thus, Have mercy on me now good Lord after thy great mercy, etc. Which being ended, he passed to his Chamber, and sooner than his common diet, was to pass to bed with these words, And grant quiet rest. Before midnight the place was beset about, that none could escape to make advertisement. The Earl Bothwell came and called for the Laird, and declared the purpose, and said, That it was but in vain to make him to hold his house, for the Governor and the Cardinal with all their power were coming (and indeed the Cardinal was at Elphinston, not a mile distant from Ormeston) But if he would deliver the man to him, he would promise upon his Honour, 
The Lord Bothwels promise.  That he should be safe, and that it should pass the power of the Cardinal to do him any harm or hurt. Allured with these words, and taking counsel with the said Master George, (who at the first word said, Open the gates, the blessed will of my God be done.) They received in the Earl Bothwell himself, with some Gentlemen with him: To whom Master George said, I praise my God, that so honourable a man as you, 
M George's words to the Earl Bothwell.  my Lord, receiveth me this night, in the presence of these noble men: For now I am assured, That for your Honour's sake, ye will suffer nothing any ways to be done to me, but by the order of Law. I am not ignorant that all their Law is nothing but corruption, and a cloak to shed the blood of the Saints. But yet I less fear to die openly, than secretly to be murdered. The said Earl Bothwell answered, I shall not only preserve your body from all violence that shall be purposed against you against order of Law, but also I promise here in the presence of these Gentlemen, That neither shall the Governor nor the Cardinal have their will of you, But I shall retain you in mine own hands, and in mine own house, till that either I shall make you free, or else restore you in the same place where I receive you. The Lairds aforesaid, said, My Lord, If ye will do as you have spoken, and as we think your Lordship will do, then do we here promise unto your Lordship, That not only we ourselves shall serve you all the days of our life, but also we shall procure the whole professors within Lothan to do the same. And upon either the preservation of this our brother, or upon his delivery again to our hands; we being reasonably advertised to receive him, That we, in the name and behalf of our friends, shall deliver to your Lordship, or any sufficient man that shall deliver to us again this servant of God, our Band of Manred in manner requisite. And thus promise made in the presence of God, and hands stricken upon both the parties for observation of the promise, the said Master George was delivered to the hands of the said Earl Bothwell; who immediately departing with him, came to Elphinston, where the Cardinal was. Who knowing that Calder Younger, and Brunston, were with johan Cocburne Laird of Ormeston, sent back with expedition to apprehend them also. The noise of Horsemen being heard, the servants gave advertisement, That more than departed, or was there before, were returned. And while that they dispute what should be the motive, the Cardinal's Garrison had seized both the outer and inner Close. They called for the Laird, and for the Laird of Calder, who presenting themselves, demanded what their COMMISSION was. To bring you two, and the Laird of Brouneston to my Lord GOVERNOR. They were nothing content (as they had no cause) and yet they made fair countenance, and entreated the Gentlemen to drink, and to bait their horses, till that they might put themselves in readiness to ride with them. In this mean time Brounston conveyed himself first secretly, and then by speed of foot to Ormiston wood, and from thence to Dundallon, and so escaped that danger; the other two were put into the Castle of Edinburgh, where the one, to wit, Calder Zounger, remained until his bawd of Manred to the Cardinal, was the means of his deliverance: And the other, to wit, Ormiston, freed himself by leaping off the wall of the Castle, betwixt ten of the clock and eleven before noon: And so breaking Ward, he escaped prison, which he unjustly suffered. The servant of God M. George Wischarde, was carried first to Edinburgh, thereafter brought back, for fashion sake, to the house of Hailles again, which was the principal place that then the Earl Bothwell had in Lothiane. But as gold and women have corrupted all worldly and fleshly men from the beginning, so did they him: For the Cardinal gave gold, and that largely; and the Queen, with whom the said Earl was then in the Glunders, promised him favour in all his lawful suits to women: if he would deliver the said M. George, to be kept in the Castle of Edinburgh. He made some resistance at the first, by reason of his promise. But an effeminate man cannot long withstand the assaults of a gracious Queen, and so was the servant of God transported to Edinburgh, where the Cardinal than had a convention of Prelates, wherein somewhat was said of redressing the abuses of the Church, and reforming the lives of the Clergy, but it took no effect. M. Wischarde remained but few days in Edinburgh: For that bloody wolf the Cardinal, ever thirsting after the blood of the servant of God, so traveled with the abused Governor, that he was content that God's servant should be delivered to the power of that Tyranny. And so small inversion being made, Pilate obeyed the petition of Caiaphas, and of his fellows, and adjudged Christ to be crucified. The Cardinal seeing it was forbidden by the Canon Law to Priests to sit as Judges upon life and death, although the crime were Heresy, sent to the Governor, desiring him to name some Lay-Judge to pronounce Sentence against M. Wischarde. The Governor had freely condescended to the Cardinal's request, without delay, if David Hamilton of Preston, a godly and wise man, had not remonstrated unto him, That he could expect no better end than Saul, since he persecuted the Saints of God, for that Truth which he professed once with such a show of earnestness; the profession thereof, being the only cause of his advancement to that high degree wherein he was: The Governor moved at this Speech of David hamilton's, answered the Cardinal; That he would not meddle with the blood of that good man; and told him, That his blood should be on him, for he himself would be free of it. At this the Cardinal was angry, and said he would proceed, and that he had sent to the Governor of mere civility, without any need. And so the servant of God, delivered to the hand of that proud and merciless Tyranny, triumph was made by the Priests. The godly lamented, and accused the foolishness of the Governor: For by the retaining of the said M. George, he might have caused Protestants and Papists (rather proud Romanists) to have served; The one, to the end the life of their Preacher might have been saved; The other, for fear that he should have set him at liberty again, to the confusion of the Bishops. But where God is left (as he had plainly renounced him before) what can counsel or judgement avail? How the servant of God was dealt withal, and what he did from the day that he entered within the sea Tower of S. Andrews, which was in the end of January, 
1546.  in the year of God 1546. unto the first of March the same year when he suffered, we cannot certainly tell, except we understand he wrote somewhat in prison, but that was suppressed by the enemies. The Cardinal delayed no time, but caused all Bishops, yea, all the Clergy that had any pre-eminence, to be called to S. Andrews, against the seven and twentieth day of February, that consultation might be had in that question; which in his mind was no less resolved, than Christ's death was in the mind of Caiaphas. But that the rest should bear the like burden with him, he would that they should before the world subscribe whatsoever he did. In that day was wrought a wonder, not unlike that which was at the accusation and death of Jesus Christ, when Pilate and Herod, who before were enemies, were made friends, by consenting of them both to Christ's condemnation; 
Note.  differs nothing, except that Pilate and Herod were brethren under their father the Devil, in the estate called Temporal; And these two of whom we are about to speak, were brethren (sons of the same father the Devil) in the estate Ecclesiastical. If we interlace merrynesse with earnest matters, pardon us good Reader, for the fact is so notable that it deserveth long remembrance.  

The proud Cardinal, and the glorious fool Dumbar.  The Cardinal was known proud; and Dumbar Archbishop of Glasgow was known a glorious fool: And yet because sometimes he was called the King's Master, he was Chancellor of Scotland. The Cardinal cometh even the same year, in the end of harvest before to Glasgow, upon what purpose we omit. But while they remain together, the one in the Town, the other in the Castle; Question riseth for bearing of their Crosses. 
A question worthy of such two Prelates.  The Cardinal alleged, That by reason of his Cardinalship, and that he was Legatus natus, and Primate within Scotland, in the kingdom of Antichrist; That he should have the pre-eminence, and that his Cross should not only go before, but that also it should only be borne wheresoever he was. Good Gukstone Glakstone, the aforesaid Archbishop, lacked no reasons, as he thought, for maintenance of his glory. He was an Archbishop in his own Diocese, and in his own Cathedral Seat and Church, and therefore aught to give place to no man. The power of the Cardinal was but begged from Rome, and appertaineth but to his own person, and not to his Bishopric, for it might be, that his successor should not be Cardinal, but his dignity was annexed with his office, and did appertain to all that ever should be Bishops of Glasgow. Howsoever these doubts were resolved by the Doctors of Divinity of both the Prelates, yet the decision was as ye shall hear; Coming forth (or going in, all is one) at the Queer door of Glasgow Church, begins striving for state betwixt the Crosse-bearers, so that from glouming they came to shouldering, and so from shouldering they go to buffets, and from dry blowe-neffaling; and then for charity's sake, they cry, Dispersed dedit pauperibus, and essay which of the Crosses was finest mettle, which staff was strongest, and which Crosse-bearer could best defend his Master's pre-eminence; and that there should be no superiority in that behalf, to the ground go both their Crosses. And then began no little fray, but yet a merry game, for rockets were rend, tippets were torn, crowns were knapped, and side gowns might have been seen wantonly to wag from the one wall to the other: Many of them lacked beards, and that was the more pity, and therefore could not buckle other by the brises, as bold men would have done. But fie on the Jackmen, that did not their duty: For had the one part of them recountered the other, than had all gone right; but the Sanctuary we suppose saved the lives of many. How merrily so ever this be written, it was bitter mirth to the Cardinal and his court. It was more than irregularity▪ yea, it might well have been judged laese majesté to the son of perdition, the Popes own person; and yet the other in his folly, as proud as a Peacock, would let the Cardinal know, that he was a Bishop, when the other but Beton, before he got the Abbey of Aberbroth. This enmity was judged mortal, and without all hope of reconciliation. But the blood of the innocent servant of God, buried in oblivion all that bragging and boast. For the Archbishop of Glasgow was the first unto whom the Cardinal wrote, signifying unto him what was done, and earnestly craving of him, that he would assist with his presence and counsel, how that such an enemy to their estate might be suppressed. And thereto was not the other slow, but kept time appointed, sat next to the Cardinal, waited and subscribed first in rank, and lay over the East blockhouse with the said Cardinal, till the Martyr of God was consumed with fire: for this we may note, That all these beasts consented in heart to the slaughter of that Innocent. So did they approve it with their presence, having the whole ordnance of the Castle of S. Andrews, bend towards the place of execution, which was near to the Castle, ready to have shot, if any would have made defence or rescue to God's servant. The manner of his Accusation, Process, and Answers followeth, as we have received from certain Records, which we relate truly, as near as possibly we can.  
Upon the last of February was sent to the prison where the servant of God lay, 
1546.  the Dean of the Town, by the commandment of the Cardinal and his wicked counsel, and there summoned the said Master George, that he should on the morrow following appear before the Judge, then and there to give account of his seditious and Heretical Doctrine. To whom the said Master George answered; What needeth (said he) the Cardinal to summon me to answer for my Doctrine openly before him, under whose power and Dominion I am thus straightly bound in irons? May not he compel me to answer, of his extort power? Or believeth he that I am unprovided to render account of my Doctrine? To manifest yourselves what men ye are, it is well done that ye keep your old Ceremonies and Constitutions made by men. Upon the next morrow the Lord Cardinal caused his servants to address themselves in their most warlike array, with Jack, Knapscall, Splent, Spear, & Axe, more seemly for the war then for the Preaching of the true word of God. And when these armed Champions, marching in warlike order, had conveyed the Bishops into the Abbey-church, incontinently they sent for M. George, who was conveyed unto the said Church by the Captain of the Castle, and the number of an hundred men, addressed in manner aforesaid, like a Lamb led they him to the sacrifice. As he entered in at the Abbey-Church door, there was a poor man lying vexed with great infirmities, ask of his alms, to whom he flung his purse, and when he came before the Cardinal, by and by the Subprior of the Abbey, 
Who was a learned man and heartily favoured the pure Religion, in secret.  called Deane john Winrame, stood up in the Pulpit, and made a Sermon to all the congregation there then assembled, taking his matter out of Matth. 13. Whose Sermon was divided into four parts. The first was, A short and brief declaration of the Evangelist. The second, of the interpretation of the good seed: And because he called the Word of God the good seed, and Heresy the evil seed; he declared what Heresy was, and how it should be known. He defined it on this manner; 
Bona heresios definitio, etc.  Heresy is a false Opinion, defended with pertinacy, clearly repugning the Word of God. The third part of his Sermon was, The cause of Heresy within that realm, and all other realms. The cause of Heresy (said he) is the ignorance of them which have the cures of men's souls: to whom it necessarily belongeth to have the true understanding of the Word of God, 
Note the cause of Heresy.  that they may be able to win again the false Teachers of Heresies, with the sword of the Spirit, which is, the word of God: and not only to win again, but also to overcome, as faith Paul to Timothy, A bishop must be faultless, as becometh the minister of God, not stubborn, nor angry, no drunkard, no fighter, not given to filthy lucre, but harberous, one that loved goodness, sober-minded, righteous, holy, temperate, and such as cleaveth unto the true Word of Doctrine. That he may be able with wholesome learning, and to impugn that which they say against him. The fourth part of his Sermon was, how Heresies should be known; Heresies (quoth he) be known on this manner; 
The Proof of Heresy.  As the God-smith knoweth the fine gold from the unperfit, by the touchstone; So likewise may we know Heresy by the undoubted Touchstone, that is, The true, sincere, and undefiled Word of God. At the last he added, That Heretics should be put down in this present life. To which Proposition, the Gospel he treated of appeareth not to repugn, Let them both grow to the harvest. The harvest is the end of the world, nevertheless he affirmed, That they should be put down by the civil Magistrate, and Law. And when he ended his Sermon, incontinent they caused M. George to ascend into the Pulpit, there to hear his Accusation and Articles, for right against him stood one of the fat flock, a monster, john Lawder, a Priest, laden full of cursings, written in paper of the which he took out a roll, both long, and also full of outrages, threatenings, maledictions, and words of devilish spite and malice, saying to the innocent M. George, so many cruel and abominable words, and hit him so spitefully with the Pope's thunder, that the ignorant people dreaded lest the earth than would have swallowed him up quick. Notwithstanding he stood still with great patience, hearing their sayings, not once moving or changing his countenance. When that this fat sow had read throughout all his lying menaces, his face running down with sweat, and froathing at the mouth like a boar: He spate at M. George's face, saying, What answers thou to these sayings? Thou runagate, traitor, thief, which we have duly proved by sufficient witness against thee. Master George hearing this, sat down upon his knees in the Pulpit, making his prayer to God. When he had ended his Prayer, sweetly and Christianly, he answered unto them all in this manner:  

Master George his ORATION.  
MAny and horrible sayings unto me a Christian man, many words abominable for to hear, have ye spoken here this day, which not only to teach, but also to think, I thought it ever great abomination. Wherefore I pray your discretions quietly to hear me, that ye may know what were my Sayings, and the manner of my Doctrine. This my Petition (my Lords) I desire to be heard for three causes. The first is, Because through preaching of the Word of God, his glory is made manifest. It is reasonable therefore, for the advancing of the glory of God, that ye hear me teaching truly the pure and sincere Word of God, without any dissimulation. The second reason is, Because that your health springeth of the Word of God, for he worketh all things by his Word. It were therefore an unrighteous thing, if ye should stop your ears from me, teaching truly the Word of God. The third reason is, Because your Doctrine speaketh forth many pestilentious, blasphemous, and abominable words, not coming by the inspiration of God, but of the devil, on no less peril than my life. It is just therefore and reasonable for your discretions, to know what my words and Doctrine are, and what I have ever taught in my time in this Realm, that I perish not unjustly, to the great perils of yourselves. Wherefore both for the glory of God, your own health, and safeguard of my life, I beseech your discretions to hear me, and in the mean time I shall recite my Doctrine, without any colour.  
First and chiefly, since the time that I came into this Realm, I taught nothing but the ten Commandments of God, the twelve Articles of the Faith, and the Prayer of the Lord in the mother Tongue. Moreover, in Dundie I taught the Epistle of Saint Paul to the Romans. And I shall show your discretions faithfully what fashion and-manner I used, when I taught without any humane dread. So that your discretions give me your ears benevolent and attentive.   
Suddenly then, with a loud voice cried the accuser, the fat sow, Thou Heretic, 
Note.  Runagate, Traitor, and Thief, It was not lawful for thee to preach; thou hast taken the power at thine own hand, without any authority of the Church. We forthinke that thou hast been a Preacher so long. Then said the whole Congregation of the Prelates, with their complices, these words; If we give him licence to Preach, he is so crafty, and in holy Scriptures so exercised, that he will persuade the people to his opinion, and raise them against us. M. George seeing their malicious and wicked intent, appealed to an indifferent and equal Judge. To whom the accuser, john Lawder aforesaid, with hoggish voice answered, Is not my Lord Cardinal the second person within this Realm, Chancellor of Scotland, Archbishop of Saint Andrew's, Bishop of Merepose, 
Note.  Commendator of Arbroth, Legatus natus, Legatus a Latere. And so reciting as many Titles of his unworthy Honours as would have laden a Ship, much sooner an Ass: Is not he (quoth john Lawder) an equal JUDGE apparently to thee. Whom other desirest thou to be thy JUDGE? To whom this humble man answered, saying, I refuse not my Lord Cardinal, but I desire the Word of God to be my judge, the Temporal estate with some of your Lordships mine auditors, because I am here my Lord Governors prisoner. Whereupon the pridefull and scornful people that stood by, mocked him saying, Such man, such judge, speaking seditious and reproachful words against the Governor, and other of the Nobles, meaning them also to be heretics. And incontinent, without all delay, they would have given sentence upon M. George, and that without further Process, had not certain men there counselled my Lord Cardinal to read again the Articles, and to hear his answers thereupon, that the people might not complain of his wrongful condemnation. And shortly for to declare. These were the Articles following, with his Answers, as far they would give him leave to speak. For when he intended to mitigate their leasings, and show the manner of his Doctrine, by and by they stopped his mouth with another Article.  


The first Article.  
Thou false Heretic, Runagate, Traitor, and Thief, Deceiver of the people, despisest the Church, and in like case contemns my Lord Governors Authority. And this we know of surety, That when thou preachedst in Dundie, and was charged by my Lord Governors Authority to desist; nevertheless thou wouldst not obey, but persevered in the same: And therefore the Bishop of Breachen cursed thee, and delivered thee into the Devil's hand, and gave thee then Commandment, That thou shouldest preach no more; yet notwithstanding thou didst continued obstinately.  

The Answer.  
My Lords, I have read in the Acts of the Apostles, That it is not lawful, for the threats and menaces of men, to desist from the preaching of the Gospel: Therefore it is written, We shall rather obey God than men. I have also read the Prophet Malachi; I shall curse your blessings, and bless your cursings, saith the Lord. Believing firmly, That he would turn your cursings into blessings.    

The second Article.  
Thou false heretic didst say, That a Priest standing at the Altar saying Mass, was like a Fox wagging his tail in July.  

The Answer.  
My Lords, I said not so. These were my sayings, The moving of the body outward, without inward moving of the heart, is nought else but the playing of an Ape, and not the true serving of God. For God is a secret searcher of men's hearts. Therefore who will truly adore and honour God, he must in spirit and verity honour him. Then the accuser stopped his mouth with another Article.    

The third Article.  
Thou false heretic Preachest against the Sacraments, saying, That there are not seven Sacraments.  

The Answer.  
My Lords, It is not so by your pleasures, I taught never of the number of the Sacraments, whether there were seven or eleven: so many as are instituted by Christ, and are shown to us by the Gospel, I profess openly. Except it be the Word of God, I dare affirm nothing.    

The fourth Article.  
Thou false heretic hast openly taught, That Auricular Confession is not a blessed Sacrament, and thou sayest, That we should only confess us to God, and to no Priest.  

The Answer.  
My Lords, I say, That Auricular Confession, seeing that it hath no promise of the Gospel, truly it cannot be a Sacrament. Of the Confession to be made to God, there are many testimonies in Scripture, as when David saith, 
Note.  I thought that I would acknowledge mine iniquity against myself unto the Lord, and he forgave the trespasses of my sins. Here confessing signifieth the secret knowledge of our sins before God. When I exhorted the people on this manner, I reproved no manner of Confession: And farther, Saint james saith, Acknowledge your sins one to another, and so let you have peace among yourselves. Here the Apostle meaneth nothing of Auricular Confession, but that we should acknowledge and confess ourselves to be sinners before our brethren, and before the world, and not to esteem ourselves, 
Note.  as the Grey Friars do, thinking themselves already purged. When that he had said these words, the horned Bishops and their complices cried and gyrned with their teeth, saying, See ye not what colours he hath in his speech, that he may beguile us, and seduce us to his opinion?    

The fifth Article.  
Thou false heretic didst say openly, That it was necessary for every man to know and understand his Baptism; which is contrary to General Counsels, and the Estates of holy Church.  

The Answer.  
My Lords, I believe there be none so unwise here, that will make Merchandise with any Frenchmen, or any other unknown stranger, except he know and understand first the condition or promise made by the Frenchman or stranger. So likewise I would that we understood what thing we promise in the name of the Infant unto God in Baptism. Then said M. Peter Chaplin, That he had the devil within him, and the spirit of terror. Then answered him a child, saying, The devil cannot speak such words as yonder man doth speak.    

The sixth Article.  
Thou false Heretic, Traitor, and Thief, thou said, That the Sacrament of the Altar was but a piece of bread baken upon the ashes, and no other thing else; and all that is there done, is but a superstitious Rite, against the Commandment of God.  

The Answer.  
Oh Lord God so manifest lies and blasphemies, the Scripture doth not teach you. As concerning the Sacrament of the Altar (my Lords) I never taught any thing against the Scripture, the which I shall (by God's grace) make manifest this day, I being ready therefore to suffer death. The lawful use of the Sacrament is most acceptable unto God. But the great abuse of it, is very detestable unto him: But what occasion they have to say such words of me, I shall shortly show your Lordships. I once chanced to meet with a jew, when I was sailing upon the water of Rhine; 
Note.  I did inquire of him, What was the cause of his pertinacy, that he did not believe that the true Messias was come, considering that they had seen all the Prophecies which were spoken of him, to be fulfilled: Moreover, the Prophecies taken away, and the Sceptre of juda. By many other testimonies of the Scripture I witnessed to him, and proved that the Messias was come, the which they called jesus of Nazareth? This jew answered again unto me, When Messias cometh, he shall restore all things, and he shall not abrogate the Law which was given unto our Fathers, as ye do; for why? We see the poor almost perish through hunger amongst you, yet you are not moved with pity towards them: But amongst us jews, though we be poor, there are no beggars found. Secondarily, It is forbidden by the Law to fain any kind of Imagery, of things in heaven above, or in the earth beneath, or in the Sea under the earth, but one God only to honour. But your Sanctuaries and Churches are full of Idols. Thirdly, a piece of bread baked upon the ashes, ye adore and worship, and say that it is your God. I have rehearsed here but the sayings of a jew, which I never affirmed to be true. Then the Bishops shook their heads, and spitted on the ground; and what he meaned in this matter further, they would not hear.    

The seventh Article.  
Thou false heretic didst say, That extreme Unction was not a Sacrament.  

The Answer.  
My Lords, forsooth I never taught of extreme Unction, in my Doctrine, whether it was a Sacrament or no.    

The eighth Article.  
Thou false heretic didst say, That holy water is not so good as Wash, and such like. Thou contemnest conjuring, and sayest, That holy Churches cursing availeth not.  

The Answer.  
My Lords, as for holy water, what strength it is of, I taught never in my Doctrine. Conjure and Exorcisms, if they were conformable to the Word of God, I would commend them; but in as much as they are not conformable to the Commandment and Word of God, I reprove them.    

The ninth Article.  
Thou false Heretic and runagate, hast said, That every man is a Priest; and likewise thou sayest, That the Pope hath no more power than another man.  

The Answer.  
My Lords, I taught nothing but the Word of God, I remember that I have read in some places of S. john, and S. Peter, of the which one saith, He hath made us kings and priests. The other saith, He hath made us the kingly Priesthood. Wherefore I have affirmed, Any man understanding and perfect in the Word of God, and the true faith of Jesus Christ, to have his power given him from God, and not by the power or violence of men, but by the virtue of the Word of God, the which word is called, The power of God, 
Note this against the legality of the Bishops.  as witnesseth S. Paul, evidently enough. And again I say, Any unlearned man, and not exercised in the Word of God, nor yet constant in his Faith, whatsoever estate or order he be of; I say, he hath no power to bind or to lose, seeing he wanteth the instrument by the which he bindeth and looseth, that is to say, The Word of God. After that he had said these words, all the Bishops laughed, and mocked him: When that he beheld their laughing; Laugh ye (said he) my Lords? Though that these my sayings do seem scornful, and worthy of derision to your Lordships, nevertheless they are very weighty to me, and of a great value; because that they stand not only upon my life, but also upon the honour and glory of God. In the mean time many godly men, beholding the woodness and great cruelty of the Bishops, and the invincible patience of the said M. George, did greatly mourn and lament.    

The tenth Article.  
Thou false Heretic saidst, That a man had no freewill, but is like to the Stoics, which say, That it is not in man's will to do anything, but that all desire and concupiscence cometh of God, of whatsoever kind it be of.  

The Answer.  
My Lords I said not so, truly, I say, That as many as believe in Christ firmly, unto them is given liberty conformable to the saying of S. john, If the Son make you free, then shall you verily be free: Of the contrary, as many as believe not in Christ Jesus, they are bond-servants of sin: He that sinneth, is bound to sin.    

The eleventh Article.  
Thou false Heretic sayest, It is as lawful to eat flesh upon Friday, as on Sunday.  

The Answer.  
Pleaseth it your Lordships, I have read in the Epistles of S. Paul, That who is clean, unto him all things are clean: Of the contrary, to the filthy men all things are unclean. A faithful man, clean and holy, sanctifieth by the Word, the creature of God; but the creature maketh no man acceptable unto God. So that a creature cannot sanctify any impure and unfaithful man. But to the faithful man all things are sanctified by the prayer of the word of God. After these sayings of M. George, then said the Bishops with their complices; What needed we any witness against him, hath he not here openly spoken blasphemy?    

The twelfth Article.  
Thou false Heretic dost say, That we should not pray unto Saints, but to God only; Say whether thou hast said this or no, say shortly.  

The Answer.  
For the weakness and infirmity of the hearers, he said, without doubt plainly, That Saints should not be honoured, nor called upon. My Lords (said he) there are two things worthy of note. 
Note.  The one is certain, and the other uncertain. It is found plainly and certain in Scriptures, That we should worship and honour one God, according to the saying of the first Commandment, Thou shalt only worship and honour thy Lord God with all thine heart. But as for praying to, and honouring of Saints, there is great doubt amongst many, whether they hear or no the invocation made unto them. Therefore I exhorted all men equally in my Doctrine, That they should leave the unsure way, and follow the way which was taught us by our Master Christ. He is only our Mediator, and maketh intercession for us to God his Father. He is the door by the which we must enter in: He that entereth not in by this door, but climbeth another way, is a thief and a murderer. He is the verity and life: he that goeth out of the way, there is no doubt he shall fall into the mire: Yea, verily he is fallen into it already. This is the fashion of my Doctrine, the which I have ever followed. Verily that which I have heard and read in the Word of God, I taught openly and in no corners, and now ye shall witness the same, if your Lordships will hear me: Except it stand by the Word of God, I dare not be so bold to affirm any thing. These sayings he rehearsed divers times.    

The thirteenth Article.  
Thou false Heretic hast Preached plainly, That there is no Purgatory, and that it is a feigned thing, for any man after this life to be punished in Purgatory.  

The Answer.  
My Lords, as I have oftentimes said heretofore; Without express witness and testimony of Scriptures, I dare affirm nothing. I have oft, and divers times read over the Bible, and yet such a term found I never, nor yet any place of Scripture applicable thereto. Therefore I was afraid ever to teach of that thing which I could not find in Scripture. Then said he to M. john Lawder, his accuser; If you have any testimony of the Scripture, by the which you may prove any such place, show it now before this auditory. But that dolt had not a word to say for himself, but was as dumb as a Beetle in that matter.    

The fourteenth Article.  
Thou false Heretic hast taught plainly against the Vows of Monks, Friars, Nuns, and Priests, saying, That whosoever was bound to such like Vows, they vowed themselves to the state of damnation. Moreover, That it was lawful for Priests to marry wives, and not to live sole.  

The Answer.  
Of this, my Lords, I have read in the Gospel, That there are three kind of chaste men, some are gelded from their mother's womb: some are gelded by men, and some have gelded themselves for the kingdom of heaven's sake; Verily, I say, these men are blessed by the Scripture of God. But as many as have not the gift of chastity; nor yet for the Gospel, have overcome the concupiscence of the flesh, and have vowed chastity; ye have experience, although I should hold my tongue, to what inconveniences they have vowed themselves. When he had said these words, they were all dumb, thinking it better to have ten concubines then one wife.    

The fifteenth Article.  
Thou false Heretic, and runagate sayest, That thou wilt not obey our General Provincial Counsels.  

The Answer.  
My Lords, what your general Counsels are, I know not, I was never exercised in them, but to the pure Word of God, I gave my labours. Read here your general Counsels, or else give me a book, wherein they are contained, that I may read them; if they be agreeable with the Word of God, I will not disagree. Then the ravening Wolves turned unto madness, and said; Wherefore let we him speak any farther? Read forth the rest of the Articles, and stay not upon them. Amongst those cruel Tigers, there was one false hypocrite, 
This was Fri●● Scot  a seducer of the people, called john Scot, standing behind john Lawders back, hasting him to read the rest of the Articles, and not to tarry upon his witty and godly answers; For we may not abide them (quoth he) no more than the devil may abide the sign of the Cross, when it is named.    

The sixteenth Article.  
Thou Heretic sayest, That it is vain to build to the honour of God costly Churches, seeing that God remaineth not in Churches made by men's hands, nor yet can God be in little space, as betwixt the Priest's hands.  

The Answer.  
My Lords, Solomon saith, If that the heaven of heavens cannot comprehend thee, how much less this house which I have builded. And job consented to the same sentence, saying, Seeing that he is higher than the heavens, therefore what canst thou build unto him; he is deeper than the hell, then how shalt thou know him, he is longer than the earth, and broader than the sea, so that God cannot be comprehended in one place, who is infinite. These sayings notwithstanding, I said never that Churches should be destroyed: But of the contrary I affirmed ever, That Churches should be maintained and upholden, 
Note.  that the people should be assembled in them to hear the Word of God Preached. Moreover, wheresoever is the true Preaching of the Word of God, and the lawful use of the Sacraments, undoubtedly there is God himself: So that both these sayings are true together; God cannot be comprehended in any one place: And wheresoever are two or three gathered in his Name, there is he present in the midst of them. Then said he to his accuser, If thou thinkest any otherwise; Then I say, Show forth thy reasons before this auditory. Then he without all reason was dumb, and could not answer a word.    

The seventeenth Article.  
Thou false Heretic contemnest fasting, and sayest thou shouldest not fast.  

The Answer.  
My Lords, I find that fasting is commanded in the Scripture, therefore I were a slanderer of the Gospel, if I contemned fasting. And not so only, but I have learned by experience, that Fasting is good for the health and conservation of the body. But God only knoweth who fasteth the true Fast.    

The eighteenth Article.  
Thou false Heretic hast Preached openly, saying, That the souls of men shall sleep to the latter day of judgement, and shall not obtain life immortal until the last day.  

The Answer.  
God full of mercy and goodness forgive them that say such things of me. I wot, and know surely by the Word of God, that he who hath begun to have the Faith of Jesus Christ, and to believe firmly in him; I know surely, I say, that the soul of that man, shall never sleep, but ever shall live an immortal life, the which life from day to day is renewed in Grace, and augmented, nor yet shall ever perish, or have an end, but shall ever live immortal with Christ the head. To the which life, all that believe in him shall come, and rest in eternal glory. Amen.     
WHen that the Bishops with their complices, had accused this innocent man, in manner and form aforesaid, incontinently they condemned him to be burnt as an Heretic, not having respect to his godly answers, and true reasons which he alleged, nor yet to their own consciences; Thinking verily that they should do to God good sacrifice, conformable to the sayings of Jesus Christ, in the Gospel of Saint john the 16. Chapter; They shall excommunicate you, yea, and the time shall come, that he which killeth you, shall think that he hath done to God good service.  

The Prayer of Master George Wischarde.  
O Immortal God, how long shalt thou suffer the rage and great crudelity of the ungodly, to exercise their fury upon thy servants which do further thy Word in this world, seeing they desire to do the contrary; That is, to choke and destroy thy true Doctrine and Verity, by the which thou hast showed thee unto the world which was all drowned in blindness and misknowledge of thy Name. O Lord, we know surely that thy true servants must needs suffer for thy Names sake, persecution, affliction, and troubles in this present life, which is but a shadow, as thou hast showed to us by thy Prophets and Apostles. But yet we desire thee (merciful Father) that thou wouldst conserve, defend, and help thy congregation, which thou hast chosen before the beginning of the world, and give them thy grace to hear thy Word, and to be thy true servants in this present life.   
Then by and by they caused the common people to remove, whose desire was always to hear that Innocent man speak. Then the sons of darkness pronounced their sentence definitive, not having respect to the Judgement of God. When all this was done and said, the Cardinal causeth his tormentors to pass again with the meek Lamb unto the Castle, until such time as the fire was made ready. When he was come into the Castle, than there came two fiends, two gray-Friers, Friar Scot and his mate, saying, Sir, you must make your confession unto us. He answered, I will make no confession: Go fetch me yonder man that preached unto us this day, and I will confer with him. Then they sent for the Subprior of the Abbey, who came to him with all diligence. And conferred with him a pretty while, at last burst forth in tears, but so soon as he was able to speak, he asked him, If he would receive the Communion; Master Wischarde answered, He would most willingly, if he could have it according to Christ's institution under both kinds. The Subprior went to the Cardinal and his Prelates, he told them, That Master Wischarde was an innocent man; which he said, not to intercede for his life; but to make known the innocency of the man unto all men, as it was known to God. At these words the Cardinal was angry, and said to the Subprior, Long ago we knew what you were; Then the Subprior demanded, Whether they would suffer M. Wischarde to receive the Communion or no; They answered, No. A while after M. Wischarde had ended with the Subprior, the Captain of the Castle, with some other friends, came to him, and asked him; If he would break fast with them; He answered, Most willingly, for I know you to be most honest and godly men; So all being ready, he desired them to sit down, and hear him a while with patience; Then he discoursed to them about half an hour concerning the Lord's Supper, his Sufferings and Death for us; He exhorteth them to love one another, laying aside all rancour, envy, and vengeance as perfect members of Christ, who intercedes continually for us to God the Father. After this he gave thanks, and blessing the Bread and Wine, he took the Bread and broke it, and gave to every one of it, bidding each of them, Remember that Christ had died for them, and feed on it spiritually▪ So taking the Cup, he bade them, Remember that Christ's blood was shed for them, etc. And after he gave thanks and prayed for them. When he had done, he told them, That he would neither eat nor drink more in this life; and so retired to his Chamber. Immediately after came to him (sent from the Cardinal) two executioners; one brought him a coat of Linen died black, and put it upon him; The other brought some bags full of Powder, which they tied to several parts of his body: Thus having dressed him, they brought him to an outer Room, near to the gate of the Castle; Then the fire was made ready, and the Stake at the West port of the Castle, near to the Priory. Over against the place of execution, the Castle Windows were hung with rich hangings and Velvet Cushions, laid for the Cardinal and Prelates, who from thence did feed their eyes with the torments of this innocent man. The Cardinal dreading that Master George should have been taken away by his friends; Before had commanded to bend all the ordnance of the Castle right against the place of execution; and commanded all his Gunners to be ready, and stand beside their Guns, unto such time as he was burnt. All this being done, they bound Master George his hands behind his back, and with sound of Trumpet, led him forth with the Soldiers, from the Castle, to the place of their cruel and wicked execution. As he came forth of the Castle gate, there met him certain beggars, ask of him alms for God's sake; To whom he answered, I want my hands, wherewith I was wont to give you alms; But the merciful Lord, of his benignity and abundant grace, that feedeth all men, vouchsafe to give you necessaries both unto your bodies and souls. Then afterward met him two false Fiends, (I should say Friars) saying, M. George, pray to your Lady, that she may be a Mediatrix for you to her Son: To whom he answered meekly; Cease, tempt me not, I entreat you. After this he was led to the fire, with a rope about his neck, and a chain of iron about his middle.  
When that he came to the fire he sat down upon his knees, and rose again; And thrice he said these words; O thou Saviour of the world, have mercy on me: Father of heaven, I commend my spirit into thy holy hands. When he had made this Prayer, he turned him to the people, and said these words, having obtained leave to speak a little: I beseech you Christian brethren and sisters, that ye be not offended at the Word of God, for the affliction and torments which ye see already prepared for me. But I exhort you that ye love the Word of God for your salvation, and suffer patiently, and with a comfortable heart, for the Words sake, which is your undoubted salvation, and everlasting comfort. Moreover, I pray you, show my brethren and sisters, which have heard me oft before, that they cease not, nor leave off to learn the word of God which I taught them, after the grace given unto me, for no persecutions nor troubles in this world, which last not: And show unto them that my Doctrine was no wives fables, after the constitutions made by men; And if I had taught men's doctrine, I had gotten greater thanks by men. But for the Words sake and true Gospel, which was given to me by the grace of God, I suffer this day by men, not sorrowfully, but with a glad heart and mind. For this cause I was sent, That I should suffer this fire for Christ's sake. Consider and behold my visage, ye shall not see me change my colour: This grim fire I fear not, and so I pray you for to do, if that any persecution come unto you for the Words ●ake; and not to fear them that slay the body, 
Note.  and have no power afterward to slay the soul. Some have said of me, That I taught that the soul of man should sleep until the last day: But I know surely, and my faith is such, That my soul shall sup with my Saviour this night, ere it be six hours, for whom I suffer this. Then he prayed for them which accused him, saying, I beseech the Father of heaven to forgive them that have of any ignorance, or else of any evil mind forged lies upon me; I forgive them with all my heart: I beseech Christ forgive them that have condemned me to death this day ignorantly. And last of all, he said to the people on this manner; I beseech you brethren and sisters to exhort your Prelates to the learning of the Word of God▪ that they may be ashamed to do evil, and learn to do good; And if they will not convert themselves from their wicked error, there shall hastily come upon them the wrath of God, which they shall not eschew. Many faithful words said he in the mean time, taking no heed or care of the cruel torments which were then prepared for him. Then the Executioner that was his tormentor, sat down upon his knees, and said, Sir, I pray you forgive me, for I am not guilty of your death. To whom he answered, Come hither to me: When he was come to him, he kissed his cheek, and said, Lo here is a token that I forgive thee, my heart, do thy Office: And then by and by the Trumpet sounding, he was tied to the stake, and the fire kindled. The Captain of the Castle, for the love he bore to M. Wischarde, drew so near to the fire, that the flame thereof did him harm; he wished M. Wischarde to be of good courage, and to beg from God the forgiveness of his sins; to whom M. Wischarde answered thus; This fire torments my body, but no ways abates my spirit. Then M. Wischarde looking towards the Cardinal, said, He who in such state, from that high place, feedeth his eyes with my torments, within few days shall be hanged out at the same window, to be seen with us much ignominy, as he now leaneth there in pride. Then with this, the Executioner drawing the Cord, stopped his breath; presently after, the fire being great, he was consumed to powder. The Prelates would not suffer any prayers to be made for him, according to their Custom. After the death of Master Wischarde, the Cardinal was cried up by his flatterers, and all the rabble of the corrupt Clergy, as the only Defender of the Catholic Church, and punisher of heretics, neglecting the authority of the sluggish Governor: And it was said by them, That if the great Prelates of latter days, both at home and abroad, had been so stout and zealous of the credit of the Catholic Church, they had not only suppressed all heretics, but also kept under the Laymen, who were so froward and stubborn. On the other side, when that the people beheld the great tormenting of that innocent, they could not withhold from piteous mourning, and complaining of the innocent lambs slaughter. After the death of this blessed Martyr of God, began the people in plain speaking, to damn and detest the cruelty that was used; yea, men of great birth and estimation and honour at open tables avowed, That the blood of the said Master George should be revenged, or else it should cost life for life: and that in a short time they should be like hogs kept for slaughter, by this vicious Priest, and wicked Monster, which neither minded God, nor cared for man. Amongst those that spoke against the Cardinal's cruelty, john Lesley, brother to the Earl of Rothes was chief, with his Cousin Norman Lesley, who had been a great follower of the Cardinal, and very active for him but a little before, fell so foul with him, that they came to high reproaches one with another. The occasion of their falling out was a private business, wherein Norman Lesley said he was wronged by the Cardinal: On the other side, the Cardinal said he was not with respect used by Norman Lesley his inferior. The said john Lesley in all companies spared not to say, That that same dagger (showing forth his dagger) and that same hand should be put in the Cardinal's breast. These brutes came to the Cardinal's ears: 
Note.  but he thought himself stout enough for all Scotland: For in Babylon, that is, in his new Blockhouse, he was sure, as he thought, and upon the fields he was able to match all his enemies: And to speak the truth, the most part of the Nobility of Scotland had either given unto him their Bands of Manred, or else were in confederacy, and promised amity with him, and so he gave his bastard eldest daughter in Marriage to the Earl of Crawford his eldest son and heir, and caused the Wedding to be celebrated with such State, as if she had been a Prince's lawful daughter. He only feared them in whose hands God did deliver him, and for them he laid his nets so secretly (as that he made a full count) that their feet could not escape, as we shall after hear. And something of his former practices we may recount. After Easter he came to Edinburgh, to hold the Seingnye (as the Papists termed then their unhappy Assembly of Baal's shaved sort) It was bruited that something was purposed against him at that day by the Earl of Angus and his friends, whom he mortally feared, and whose destruction he sought; but it failed, and so returned he to his strength; yea, to his god and only comfort, as well in heaven as in earth; and there he remained without all fear of death, promising to himself no less pleasure than did the rich man of whom mention is made by our Master in the Gospel; for he did not only say, Eat and be glad, my soul, for thou hast great riches laid up in store for many days; but he said, Tush, a fig for the fools, and a button for the bragging of heretics, and their assistance in Scotland: Is not my Lord Governor mine? witness his eldest son in pledge at my table. Have I not the Queen at my own devotion (he meant of the mother Mary that now 1566 reigns) Is not France my friend, 
1566  and I am friend to France? What danger should I fear? And thus in vanity the carnal Cardinal delighted himself a little before his death. But yet he had devised to have cut off such as he thought might trouble him: For he had appointed the whole Gentlemen of Fyfe to have met him at Falkland the Monday; but he was slain upon the Saturday before. His treasonable purpose was not understood, and it was this; That Norman Lesley, Sheriff of Fyfe, and apparent heir to his Father the Earl of Rothes▪ the foresaid john Lesley, Father brother to Norman; the Lairds of Grange, elder and younger; Sir james Learmond of Darsie, and Provost of Saint Andrew's; and the faithful Laird of Raith, should either have been slain, or else taken, and after to have been used at his pleasure. This enterprise was disclosed after his slaughter, partly by Letters and Memorials found in his chamber, but plainly affirmed by such as were of the counsel. Many purposes were devised, how that wicked man might have been taken away; But all faileth, till Friday the twenty eighth of May, 
1546.  anno 1546. when the aforesaid Norman came at night to Saint Andrew's, William Kirkaldie of Grange younger, was in the Town before, waiting upon the purpose. Last came john Lesley as aforesaid, who was most suspected: What conclusion they took that night, it was not known, but by the issue that followed. But early upon the Saturday in the morning, the 29 of May, were they in sundry Companies in the Abbey Church-yard, not far distant from the Castle: First, the Gates being open, and the drawbridge let down, for receiving of Lime and Stones, and other things necessary for building (for Babylon was almost finished) First, we say, assayed William Kirkcaldie of Grange younger, and with him six persons, and getting entry, held purpose with the Porter, If my Lord was walking; who answered, No: (and so it was indeed, 
How the Cardiall was occupied the night before that in the morning he was slain.  for he had been busy at his counts with Mistress Marion Ogilbie that night, who was espied to depart from him by the privy Postern that morning; and therefore quietness, after the rules of Physic, and a morning sleep, was requisite (for my lord) While the said William and the Porter talketh, and his servants made them to look the work and workmen, approached Norman Lesley with his company; and because they were in great number, they easily got entry. They address to the midst of the Court: and immediately came john Lesley, somewhat rudely, and four persons with him: The Porter fearing, would have drawn the Bridge; but the said john being entered thereon, stayed it, and leapt in▪ And while the Porter made him for defence, his head wa● broken, the Keys taken from him, and he cast into the ditch, and so the place was seized. The shout ariseth; the workmen, to the number of more than a hundred, ran off the walls, and were without hurt put forth at the Wicket Gate. The first thing that ever was done, William Kirkaldie took the Guard of the privy Postern, fearing lest the Fox should have escaped. Then go the rest of the gentlemen's Chambers, and without violence done to any man, they put more than fifty persons to the Gate: The number that enterprised and did this, was but sixteen persons. The Cardinal wakened with the shouts, asked from his window, What meant that noise? It was answered, That Norman Lesley had taken his Castle: Which understood, he ran to the Postern; but perceiving the passage to be kept without, he returned quickly to his Chamber, took his two handed sword, and caused his Chamberlain to cast Chests and other impediments to the door. In this mean time came john Lesley unto it, and bids open. The Cardinal ask, Who calls; he answered, My name is Lesley. He demanded, Is that Norman? The other saith, Nay, my name is john. I will have Norman, saith the Cardinal, for he is my friend. Content yourself with such as are here, for other you shall have none. There were with the said john, james Melvene, a man familiarly acquainted with Master George Wischarde, and Peter Carmichaelle, a stout Gentleman. In this mean time, while they force at the door, the Cardinal hides a box of gold under coals that were laid in a secret corner. At length he asketh, Will ye save my life? The said john answered, It may be that we will. 
The Cardinal's demand.  Nay (saith the Cardinal) Swear unto me by God's wounds, and I will open you. Then answered the said john, It that was said, is unsaid; and so cried; Fire, fire, (for the door was very strong) and so was brought a chimley full of burning coals, which perceived, the Cardinal or his Chamberlain (it is uncertain) opened the door, and the Cardinal sat down in a chair, 
The Cardinal's confession.  and cried, I am a Priest, I am a Priest, ye will not slay me. The said john Leslie (according to his former Vows) struck him first once or twice, and so did the said Peter. But james Melvin (a man of nature most gentle and most modest) perceiving them both in choler, withdrew them, and said, This work and judgement of God (although it be secret) ought to be done with greater gravity. And presenting unto him the point of the sword, 
The fact and words of james Melvin.  said, Repent thee of thy former wicked life, but especially of the shedding of the blood of that notable instrument of God M. George Wischarde, which albeit the flame of fire consumed before men, yet cries it for vengeance upon thee, and we from God are sent to revenge it. For here before my God, I protest, That neither the hatred of thy person, the love of thy riches, nor the fear of any trouble thou couldst have done to me in particular, moved, or moveth me to strike thee; But only because thou hast been, and remainest an obstinate enemy against Christ jesus and his holy Gospel. And so he struck him twice or thrice thorough with a stog sword: And so he fell, never word heard out of his mouth, 
The Cardinal's last words.  but I am a Priest, fie, fie, all is gone.  
While they were thus busied with the Cardinal, the fray rose in the Town, the Provost assembles the Commonalty, and comes to the house side, crying, What have ye done with my Lord Cardinal? Where is my Lord Cardinal? Have ye slain my Lord Cardinal? They that were within answered gently; Best it were for you to return to your own houses, for the man ye call the Cardinal hath received his reward, and in his own person will trouble the world no more. But then more inragedly they cry, We shall never depart till that we see him. And so was he brought to the East blockhouse head, and showed dead over the wall, to the faithless multitude, which would not believe before they saw, and so they departed without Requiem aeternam, & requiescat in pace, sung for his soul. Now because the weather was hot (for it was in May, as ye have heard) and his funerals could not suddenly be prepared, it was thought best to keep him from stinking to give him great salt enough, a cope of lead, and a corner in the bottom of the sea Tower (a place where many of God's children had been imprisoned before) to await what exequys his brethren the Bishops would prepare for him. 
Advertisement to the Reader.  These things we write merrily, but we would that the Reader should observe Gods just judgements, and how that he can deprehend the worldly wise in their own wisdom, make their table to be a snare to trap their own feet, and their own purposed strength to be their own destruction. These are the works of our God, whereby he would admonish the tyrants of this earth, that in the end he will be revenged of their cruelty, what strength soever they make in the contrary. But such is the blindness of man (as David saith) that the posterity doth ever follow the footsteps of their wicked fathers, and principally in their impiety. For how little differs the cruelty of that bastard, that yet is called Bishop of S. Andrews, from the cruelty of the former we will after hear.  
The death of this aforesaid Tyrant, as it was pleasing to some, to wit, to those who had received the Reformation of Religion, for they were mightily afraid of him▪ and also to sundry Romanists whom he kept under as slaves; so on the other side it was dolorous to the Priests, dolorous to the Governor, dolorous to the Queen Dowager: for in him perished faithfulness to France, 
Note.  and the comfort to all Gentlewomen, and especially to wanton widows: His death must be revenged. To the Court again repairs the Earl of Angus, and his brother Sir George; labour is made for the abbacy of Arbroth, and a grant was once made of the same (in memory whereof George Dowglas, bastard son to the said Earl, is yet called Postulant.) But it was more proper (think the hamilton's) for the Governors' itching, then for reward to the Douglases; And yet in hope thereof, the said Earl, and Sir George his brother, were the first that voted, that the Castle of S. Andrews should be besieged: Divers Gentlemen of Fyfe went into the Castle, and abode there with the Leslies during the first siege; and john Rough was Preacher to them. The Bishop, 
The Bishop of S Andrews was glad, and yet made himself to be angry at the slaughter of the Cardinal.  to declare the zeal that he had to revenge the death of him that was his predecessor (and for his riches he would not have had him living again) still blew the coals. And first he made summons, than he denounced accursed, at last rebels, not only the first enterprisers, but all such also as after did accompany them. And last of all a siege was concluded, which began in the end of August (for the 23 day thereof departed the Soldiers from Edinburgh) and continued near to the end of January. At what time, because they had no other hope of winning of it, but by hunger, and thereof also they despaired, for they within had broken through the East wall, and made a plain passage by an iron gate to the sea, which greatly relieved the besieged, and abased the besiegers; for than they saw that they could not stop them of victuals, unless that they should be masters of the sea, and that they clearly understood they could not be; for the English Ships had once been there, and had brought William Kirkcaldie from London, and with much difficulty (because the said gate was not then prepared) and some loss of men, had rendered him to the Castle again; and had taken with them to the Court of England, john Leslie, and Master Henry Balnaves, for perfecting of all Contracts betwixt them and the King Henry, who promised to take them into his protection, 
Upon what conditions King Henry took the castle of S. Andrews into his protection.  upon condition only that they should keep the Governors' son, my Lord of Arrane, and stand friends to the Contract of Marriage, whereof before we have made mention. These things clearly understood (we say) by the Governor and his Counsel, the Priests and the shaved sort; they concluded to make an appointment, to the end, that under Truce, they might either get the Castle betrayed, or else some principal men of the company taken at unawares. 
The first ●iege lasted from August to January.  In which dressing was the Abbot of Dunfermeling principal; and for that purpose had the Laird of Monquhanie (who was most familiar with those of the Castle) laboured with foot and hand, and proceeded so in his traffic, that from entering in day light, at his pleasure, he got licence to come in in the night, whensoever it pleased him. But God had not appointed so many to be betrayed, albeit that he would that they should be punished, and that justly, as hereafter we shall hear.  

The Heads of the coloured appointment were;  
1. That they should keep the Castle of S. Andrews still, while that the Governor and the authority of Scotland should get unto them a sufficient absolution from the Pope Antichrist of Rome, for the slaughter of the Cardinal aforesaid.  
2. That they should deliver pledges for the delivery of that house, as soon as the aforesaid absolution was delivered unto them.  
3. That they, their friends, familiars and servants, and others to them pertaining, should never be pursued in Law, by authority, for the slaughter aforesaid. But that they should enjoy commodities, spiritual or temporal, whatsoever they possessed before the said slaughter, even as if it had never been committed. That they of the Castle should keep the Earl of Arran so long as their Pledges were kept.   
And such like Articles liberal enough, for they never minded to keep word of them, as the issue did declare. john Rough left the Castle, seeing he could do little good upon those that were within, so addicted were they to their evil ways; he went into England to Preach God's Word there.  
The appointment made, all the godly were glad, for some hope they had that thereby God's Word should somewhat bud, as indeed so it did: For john Rough (who soon after the Cardinal's slaughter entered within the Castle and had continued in it during the whole siege) having left the Castle, because he could do little good upon those that were with him; so addicted were they to their evil ways, began to Preach in the city of S. Andrews. And albeit he was not the most learned, yet was his doctrine without corruption, and therefore well liked of the people. At the Easter after Anno 1547. came to the Castle of S. Andrews, 
1547.  john Knox, 
john Knox goes into the Castle of S. Andrews.  who wearied of removing from place to place, by reason of the persecution that came upon him by the Bishop of S. Andrews, was determined to have left Scotland, and to have visited the Schools of Germany (of England than he had no pleasure, by reason that although the Pope's name was suppressed, yet his laws & corruptions remained in full vigour.) But because he had the care of some gentlemen's children, whom certain years he had nourished in godliness. Their fathers solicited him to go to S. Andrews, that himself might have the benefit of the Castle, and their children the benefit of his Doctrine. And so (we say) came he the time aforesaid to the said place; and having in his company Francis Dowglas of Langnidrie, George his brother, and Alexander Cokburne, eldest son then to the Laird of Ormeston, began to exercise them, after his accustomed manner. Besides the Grammar and other books of humane Learning, he read unto them a Catechism, account whereof he caused them give publicly in the Parish Church of S. Andrews. He read moreover unto them the Gospel of john, proceeding where he left at his departure from Langnidrie, where before his residence was, and that Lecture he read in the Chapel within the Castle at a certain hour. They of the place, but specially M. Hen. Balnaves & john Rough Preacher, perceiving the manner of his Doctrine, began earnestly to travel with him, that he would take the Function of Preacher upon him: but he refused, alleging that he would not run where God had not called him, meaning, that he would do nothing without a lawful vocation. Whereupon they privily amongst themselves advising, having with them in counsel Sir David Lindsay of the Mount 
* Sir David Lindsay King of Arms then, who fore the time had good light both in Divine and Humane knowledge, as his works tell us. , they concluded that they would give a charge to the said john, and that publicly, by the mouth of the Preacher. And so upon a certain day, a Sermon of the Election of Ministers, what power the Congregation (how small soever that it was, passing the number of two or three) had above any man, namely, in the time of need, as that was, in whom they supposed, and espied the gifts of God to be; and how dangerous it was to refuse, and not to hear the voice of such as desire to be instructed. These & other heads (we say) declared the said john Rough Preacher, directed by his words to the said john Knox, 
The first Vocation by name of john Knox.  saying, Brother, ye shall not be offended, albeit that I speak unto you that which I have in charge even from all those that are here present, which is this: In the Name of God, and of his Son jesus Christ, and in the name of these that presently call you by my mouth, I charge you that ye refuse not this holy Vocation, but as ye tender the glory of God, the increase of Christ's Kingdom, The edification of your Brethren, and the comfort of me, whom ye understand well enough to be oppressed by the multitude of labours, That ye take upon you the public office and Charge of Preaching, even as ye look to avoid Gods heavy displeasure, and desire that he shall multiply his Graces upon you. And in the end he said to those that were present, Was not this your Charge to me? And do ye not approve this Vocation? They answered, It is, and we approve it. Whereat the said M. john abashed, burst forth in most abundant tears, and withdrew himself to his Chamber: His countenance and behaviour, from that day, till the day that he was compelled to present himself to the public place of Preaching, did sufficiently declare the grief and trouble of his heart; for no man saw any sign of mirth of him, neither yet had he pleasure to accompany any man, for many days together. The necessity that caused him to enter in the public Place, besides the Vocation aforesaid, was Dean john Annan (a rotten Papist) had long troubled john Rough in his Preaching. The said john Knox had fortified the Doctrine of the Preacher by his Pen, and had beaten the said Dean john from all defences, 
Dean john. Annan.  that he was compelled to fly to his last refuge; that is, To the authority of the Church, which Authority, said he, damned all Lutherans and Heretics, and therefore he needed no further disputation. john Knox answered, Before we hold ourselves, or that ye can prove us sufficiently convinced, we must define the Church by the right notes given to us in God's Scripture, of the true Church: we must discern the Immaculate Spouse of jesus Christ, from the mother of Confusion, Spiritual Babylon; lest that imprudently we embrace a Harlot, instead of the chaste Spouse; yea, to speak it in plain words, Lest that we submit ourselves to Satan, thinking that we submit ourselves to jesus Christ: For as for your Roman Church, as it is now corrupted, and the Authority thereof, wherein stands the hope of your Victory, I no more doubt but that it is the Synagogue of Satan; and the Head thereof, called the Pope, to be that man of Sin of whom the Apostle speaketh, then that I doubt that JESUS CHRIST suffered by the procurement of the visible Church of Jerusalem. 
The offer of john Knox first and last unto the Papists.  Yea, I offer myself by word or writing, to prove the Roman Church this day farther to degenerate from the purity which was in the days of the Apostles, than was the Church of the jews from the Ordinance given by Moses, when they consented to the innocent death of JESUS CHRIST. These words were spoken in the open audience of the Parish Church of Saint Andrew's, after the said Dean john had spoken what it pleased him, and had refused to dispute. The people hearing the offer, cried with one consent, We cannot all read your writings, but we can all hear your Preaching: Therefore we require you in the Name of God, That ye let us hear the approbation of that which ye have affirmed: 
The first public ●reaching of john Knox, made in the Parish Church of S. Andrew●●.  For if it be true, we have been miserably deceived. And so the next Sunday was appointed to the said john, to express his mind in the public Preaching place: Which day approaching, the said john took the Text written in Daniel, the seventh Chapter, beginning thus; And another King shall rise after them, and he shall be unlike unto the first, and he shall subdue three Kings, and shall speak words against the most High, and shall consume the Saints of the most High, and think that he can change Times and Laws: And they shall be given unto his hands until a time, and times, and dividing of times, etc. In the beginning of his Sermon, he showed the great love of God towards his Church, whom he pleased to forewarn of dangers to come, so many years before they come to pass. He briefly treated of the state of the Israelites, who then were in bondage in Babylon, for the most part, and made a short discourse of the four Empires, The Babylonian, The Persian, That of the greeks, And the fourth of the Romans; in the destruction whereof, rose up that last Beast, which he affirmed to be the Roman Church; for to none other power that ever hath yet been, do all the notes that God hath showed to the Prophet appertain, except to it alone; And unto it they do so properly appertain, that such as are not more than blind, may clearly see them. But before he began to open the corruptions of Papistry, he defined the true Church, showed the true notes of it, whereupon it was built, why it was the Pillar of Verity, and why it could not err; to wit, Because it heard the voice of the only Pastor, JESUS CHRIST, would not hear a stranger, neither would be carried with every wind of Doctrine. Every one of these heads sufficiently declared, he entered to the contrary; and upon the notes given in his Text, he showed that the Spirit of God in the new Testament gave to this King other new names; to wit, The man of sin, The Antichrist, The Whore of Babylon. He showed, That this man of sin, or Antichrist, was not to be restrained to the person of any one man only, no more then by the fourth Beast, was to be understood the person of any one Emperor. But by such names the Spirit of God would forewarn his chosen of a body and a multitude, having a wicked head, which should not only be sinful himself, but also should be occasion of sin, to all that should be subject unto him (as Christ Jesus is the cause of Justice to all the Members of his Body) and is called the Antichrist, that is to say, One contrary to Christ, because that he is contrary to him in Life, Doctrine, Laws, and Subjects. And there began to decipher the lives of divers Popes, and the lives of all the Shavelings for the most part: Their Doctrine and Laws, he plainly proved to repugn directly to the Doctrine and Laws of God the Father, and of Christ Jesus his Son. This he proved by conferring the Doctrine of Justification expressed in the Scriptures, which teach that man is justified by Faith only; That the blood of jesus Christ purgeth us from all our sins. And the Doctrine of the Papists, 
Contra Dei Spiritu● ad G●lat. cap. 2 ver 17. & 11.  which attribute Justification to the works of the Law, yea, to the works of men's inventions, as Pilgrimage▪ Pardons, and other such baggage. That the Papistical laws repugned to the Laws of the Gospel, he proved, by the Laws made of observation of days, 
Note.  abstaining from meats, and from Marriage, which Christ Jesus made free; and the forbidding whereof, Saint Paul calleth the doctrine of devils. In handling the notes of that Beast given in the Text, he willed men to consider if these notes (There shall another rise, unlike to the other, having a mouth speaking great things and blasphemous) could be applied unto any other, but to the Pope, and his kingdom: For if these (said he) be not great words and blasphemous, 
The great word● which Ant. christ speaketh.  The Head of the Church, most holy, most blessed, that cannot err; That can make right of wrong, and wrong of right; That of nothing can make somewhat; And that had all verity in the Shrine of his breast; yea, That had power of all, and none power of him. Nay, not to say, That he doth wrong, although he draw ten thousand Millions of souls with himself to hell. If these (said he) and many other, easy to be shown in his own Cannon-Law, be not great and blasphemous words, and such as never mortal men spoke before, let the world judge. And yet (said he) is there one most evident of all, to wit, john in his Revelation says, That the Merchandise of that Babylonian Harlot, among other things, shall be the bodies and souls of men. Now let very Papists themselves judge, If any before them, took upon them power to relax the pains of them that were in Purgatory, as they affirm to the people that daily they do, by the merits of their Mass, and of their other trifles. In the end he said, If any here (and there were present Master john More, 
john Knox had been disciple in his first years to john More,  the University, the Subprior, and many Cannons, with some Friars of both the Orders) that will say, That I have alleged Scripture, Doctor, or History, otherwise than it is written, let them come unto me with sufficient witness, and by conference I shall let them see, not only the Original where my Testimonies are written, but I shall prove, That the Writers meant as I have spoken. Of this Sermon, which was the first that ever john Knox made in public, was divers brutes: Some said, He not only hews the branches of Papistry, but he strikes at the root also, to destroy the whole. Others said, If the Doctors, and Magistri nostri, defend not now the Pope and his Authority, which in their own presence is so manifestly impugned, the devil may have my part of him, and of his Laws both. Others said, Master George Wischarde spoke never so plainly, and yet he was burnt, even so will he be. In the end others said, The Tyranny of the Cardinal made not his cause the better, 
Note.  neither yet the suffering of God's servant made his cause the worse. And therefore we would counsel you and them to provide better defences than fire and sword; for it may be that else ye will be disappointed; men now have other eyes than they had then. This answer gave the Laird of Nydrie, a man fervent and upright in Religion. The bastard Bishop, who yet was not execrated (consecrated the Subprior of S. Andrews, who (Seed vacant) was Vicar General, That he wondered that he suffered such Heretical and Schismatical Doctrine to be taught, and not to oppose himself to the same. Upon this rebuke, was a convention of gray-Friers, and black-Fiends appointed, with the said Subprior Deane john Winrame, in S. leonard's Yard, whereunto was first called john Rough, and certain Articles read to him. And thereafter was john Knox called for. The cause of their convention, and why that they were called, is expounded. And the Articles were read, which were these.  

1. No mortal man can be the head of the Church.  
2. The Pope is an Antichrist, and so is no member of Christ's mystical body.  
3. Man may neither make nor devise a Religion that is acceptable to God, but man is bound to observe and keep the Religion that from God is received, without chopping or changing thereof.  
4. The Sacraments of the New Testament, aught to be ministered as they were instituted by Christ jesus, and practised by his Apostles, nothing ought to be added unto them, nothing ought to be diminished from them.  
5. The Mass is abominable Idolatry, blasphemous to the death of Christ, and a profanation of the Lords Supper.  
6. There is no Purgatory, in the which the souls of men can either be pined or purged after this life. But heaven resteth to the faithful, and hell to the reprobate and unfaithful.  
7. Praying for the dead is vain, and to the dead is Idolatry.  
8. There is no Bishop, except he Preach even by himself, without any Substitute.  
9 The Tithes by God's Law do not appertain of necessity to the Churchmen.   
The strangeness (said the Subprior) of these Articles which are gathered forth of your Doctrine have moved us to call for you, to hear your own answers. john Knox said, I for my part praise my God, that I see so honourable, and apparently so modest and quiet an Auditory: But because it is long since that I have heard, that ye are one that is not ignorant of the Truth, I may crave of you in the Name of God, yea, and I appeal your conscience, before that supreme Judge; That if ye think any Article there expressed, contrary unto the Truth of God, That ye oppose yourself plainly unto it, and suffer not the people to be therewith deceived. But on the other side, if in your conscience ye know the Doctrine to be true, then will I crave your Patrociny thereto; That by your authority the people may be moved the rather to believe the Truth, whereof many doubts, by reason of your thoughts. The Subprior answered, I came not here as a Judge, but only familiarly to talk, and therefore I will neither allow nor condemn. But if ye list, I will reason.  The Subprior. 
Why may not the Church (said he) for good causes devise Ceremonies to decore the Sacraments, and other God's Service.  john Knox. 
Because the Church ought to do nothing, but in Faith, and ought not to go before, but is bound to follow the voice of the true Pastor.  The Subprior. 
It is in Faith that the Ceremonies are commanded, and they have proper significations to help our Faith, as the hards in Baptism signify the roughness of the Law, and the oil the softness of God's mercy; and likewise every one of the Ceremonies hath a godly signification, and therefore they both proceed from Faith, and are done in Faith.  john Knox. 
It is not enough that man invent a Ceremony, and then give it a signification according to his pleasure. For so might the Ceremonies of the Gentiles, and this day the Ceremonies of Mahomet be maintained. But if that any thing proceed from Faith, it must have the Word of God for its assurance. For ye are not ignorant; That Faith cometh by hearing, and hearing by the Word of God. Now if that ye will prove that your Ceremonies proceed from Faith, and do please God, ye must prove that God in express words hath commanded them. Or else shall you never prove that they proceed from Faith, nor yet that they please God; but that they are sin, and do displease him, according to the words of the Apostle, Whatsoever is not of Faith is sin.  The Subprior. 
Will ye bind us so strait, that we may do nothing without the express Word of God. What and I ask drink, Think ye that I sin? and yet I have not God's Word for me. This answer gave he as might appear to shift over the Argument upon the Friar, as that he did.  john Knox. 
I would ye should not jest in so grave a matter, neither would I that ye should begin to hide the Truth with Sophistry, and if ye do, I will defend it the best that I can. And first to your drinking, I say, that if ye either eat or drink without assurance of God's Word, that in so doing ye displease God, and sin in your very eating and drinking. For saith not the Apostle (speaking even of meat and drink) That the creatures are sanctified unto men, even by word and prayer. The word is this, All things are clean to the clean. Now let me hear this much of your Ceremonies, and I shall give you the Argument, but I wonder that they compare things profane and holy things so indiscreetly together. The Question was not, nor is not of meat or drink, whereinto the Kingdom of God consisteth not. But the Question is of God's true worshipping, without the which we can have no society with God. And here it is doubted, if we may take the same freedom in the using of Christ's Sacraments, that we may do in eating and drinking. One meat I may eat, another I may refuse, and that without scruple of conscience. I may change one with another, even as oft as I please. Whether may we cast away what we please, and retain what we please? If I be well remembered, Moses in the Name of God saith to the people of Israel; All that the Lord thy God commandeth thee to do, that do thou to the Lord thy God, add nothing to it, diminish nothing from it. By these rules think I that the Church of Christ will measure God's Religion, and not by that which seems good in their own eyes.  The Subprior. 
Forgive me, I spoke it but in mows, and I was dry. And now father (said he, to the Friar) follow the argument, ye have heard what I have said, and what is answered to me again.  Arbugkill gray-friar. 
I shall prove plainly that Ceremonies are ordained by God.  john Knox. 
Such as God hath ordained we allow, and with reverence we use them. But the question is of those that God hath ordained, such as in Baptism, are spittle, salt, candle, (except it be to keep the barn from the cold) hards, oil, and the rest of the Papistical inventions.  Arbugkill. 
I will even prove those that ye damn to be ordained of God.  john Knox. 
The Proof thereof I would gladly hear.  Arbugkill. 
Saith not Saint Paul, that another foundation than Jesus Christ, may no man lay. But upon this foundation, Some build gold, silver, and precious stones, some hay, stubble, and wood. The gold, silver, and the precious stones are the Ceremonies of the Church, which do abide the fire, and consumeth not away, etc. This place of Scripture is most plain, sayeth the foolish fiend.  john Knox. 
I praise my God through Jesus Christ, for I find his promise sure, true, and stable. Christ Jesus bids us not fear when we shall be called before men to give confession of his Truth, for he promiseth that it shall be given unto us in that hour what we shall speak. If I had sought the whole Scriptures, I could not have produced a place more proper for my purpose, nor more potent to confound you. Now to your Argument. The Ceremonies of the Church (say ye) are gold, silver, and precious stones, because they are able to abide the fire. But I would learn of you, What fire is it which your Ceremonies do abide? And in the mean time, while ye be advised to answer, I will show my mind, and make an Argument against yours, upon the same Text. And first, I say, that I have heard this Text adduced for a proof of Purgatory, but for defence of Ceremonies, I never heard nor yet read it. But omitting whether ye understand the mind of the Apostle or not; I make my Argument and say: That which can abide the fire, can abide the Word of God; But your Ceremonies cannot abide the Word of God. Ergo, They cannot abide the fire. And if they may not abide the fire, then are they not gold, silver, nor precious stones. Now if ye find any ambiguity in this term Fire, 
Note.  which I interpret to be the Word, find ye me another fire, by the which things builded upon Jesus Christ should be tried, than God and his Word, which both in the Scriptures are called fire; and I shall correct mine Argument.  Arbugkill. 
I stand not thereupon, but I deny your Minor; to wit, That our Ceremonies may not abide the trial of God's Word.  john Knox. 
I prove, That abides not the trial of God's Word, which Gods Word. condemns: But God's Word condemns your Ceremonies; Therefore they do not abide the trial thereof. 
Optima Collatio.  But as a thief abides the trial of the Inquest, and thereby is condemned to be hanged, even so may your Ceremonies abide the trial of God's Word, but not else. And now in few words to make plain that wherein ye may seem to doubt, to wit, that God's Word damns your Ceremonies, it is evident: For the plain and straight Commandment is, 
Deut. 4.  Not that thing that appears good in thine eyes shalt thou do to the Lord thy God but what the Lord thy God hath commanded thee, that do thou; add nothing to it, diminish nothing from it. Now unless that ye be able to prove that God hath commanded your Ceremonies, this his former Commandment will damn both you and them.  
The Friar somewhat abashed what first to answer, while he wanders about in the mist, he falls in a foul mire. For alleging that we may not be so bound to the Word, 
Note.  he affirmed, That the Apostles had not received the Holy Ghost when they did write their Epistles, but after they received him, and then they ordained Ceremonies (few would have thought that so learned a man would have given so foolish an answer, & yet it is even as true as he did bear a grey Coull) john Knox, hearing the answer, start, and said, If that be true, I have long been in an error, and I think I shall die therein. The Subprior said to him, Father, What say ye? God forbid that ye affirm that; for then farewell the ground of our faith. The Friar astonished, made the best shift that he could to correct his fault, but it would not be. john Knox brought him oft again to the ground of the Argument. But he would never answer directly, but ever fled to the authority of the Church: whereto the said john answered ofter than once, That the Spouse of Christ had neither power nor authority against the Word of God. Then said the Friar, If so be, ye will leave us no Church. Indeed, said the other, in David I read that there is a Church of the Malignants; 
Psal. 26.5.  for he saith, Odi Ecclesiam malignantium: That Church ye may have without the Word, and doing many things directly fight against the Word of God. Of that Church, if ye will be, I cannot hinder you. But as for me, I will be of none other Church, except of that which hath jesus Christ to be Pastor, which hears his voice, and will not hear a stranger. In this Disputation many other things were merrily scoffed over: For the Friar after his fall could speak nothing to any purpose. For Purgatory, he had no better proof but the authority of Virgil, in the sixth of his Aeneiads; and the pains thereof to him was an Evil wife. john Knox answered that, and many other things as he himself witnesseth, 
Friar Arbucki●ls proof of Purgatory.  in a Treatise that he did write in the Galleys, containing the sum of his Doctrine, and the confession of his Faith, and sent it to his familiars in Scotland, with his exhortation, That they should continue in the Truth, which they had professed, notwithstanding any worldly adversity that might ensue thereof. 
The cause of the inserting of this Disputation.  Thus much of that disputation have we inserted here, to the intent that men may see how Satan ever traveleth to obscure the Light, and how God by his power working in his weak vessels, confounds the craft, and discloseth the darkness of Satan.  
After this the Papists and Friars, had no great heart of further disputation or reasoning, but invented another shift, which appeared to proceed from godliness, 
The practices of Papists, that their wickedness should not be disclosed.  and it was this: Every learned man in the Abbey, and in the University should Preach in the Parish Church his Sunday about. The Subprior began, followed the Official, called Spittall (Sermons was penned) to offend no man, followed all the rest in their ranks. And so john Knox smelled out the craft, and in his Sermons which he made upon the weekdays, he prayed to God, that they should be as busy in Preaching, when there should be more want of it, than there was then. 
The protestation of john Knox.  Always (said he) I praise God that Christ Jesus is Preached, and nothing is said publicly against the Doctrine that ye have heard. If in my absence they shall speak any thing which in my presence they do not; I protest that ye suspend your judgement, till that it please God ye hear me again.  
God so assisted his weak Soldier, and so blessed his labours, that not only all these of the Castle, but also a great number of the Town openly professed by participation of the Lords Table, in the same purity, that now it is ministered in the Churches of Scotland, with that same Doctrine that he had taught unto them. 
M. james Balfoure once joined with the Church, and did profess all Doctrine, taught by john Knox.  Amongst whom was he that now either rules, or else misrules Scotland, to wit, Sir james Balfour (sometimes called M. james) the chief and principal Protestant, that then was to be found within this Realm. This we write because that we have heard, that the said Master james allegeth, that he was never of this our Religion, but that he was brought up in Martin Luther's opinion of the Sacrament, and therefore he cannot communicate with us. But his own conscience, and two hundred witnesses besides, know that he lies, and that he was one of the chief (if he had not been after his cups) that would have given his life, if men might credit his words, for defence of the doctrine, that the said john Knox taught. But albeit that those that never were of us (as none of Monquhauneys' house have showed themselves to be) depart from us, it is no great wonder. 
Filius sequitur patris iter.  For it is proper and natural, that the children follow the father, and let the godly beware of that race and progeny, by eschewing it. For if in them be either fear of God, or love of virtue, further than the present commodity persuades them, men of judgement are deceived. But to return to our History. 
The rage of the marked beasts at the Preaching of the Truth.  The Priests and Bishops enraged at all these proceedings that were in Saint Andrews, ran now upon the Governor, now upon the Queen, now upon the whole Counsel, and there might have been heard complaints and cries▪ What are we doing? Shall we suffer this whole Realm to be infected with pernicious Doctrine; fie upon you, and fie upon us. The Queen, and Monsieur d'Osell (who then was a secretis mulierum in the Court) comforted them, 

The first coming of Galleys▪ Anno 1547. And the second Siege of the Castle  
The treasonable act of the Governor, and Queen Dowager.   and willed them to be quiet, for they should see remedy or it were long. And so it proved indeed: For upon the nine and twentieth day of june, appeared in the sight of the Castle of Saint Andrew's, one and twenty French Galleys with a great Army, the like whereof was never seen in that Haven before. This treasonable means had the Governor, the Bishop, the Queen, and Monsieur d'Osell, under their appointment drawn. But to excuse their Treason, eight days before, they had presented an Absolution unto them, as sent from Rome, containing, after the aggravation of the crime, this clause, remittimꝰ irremissibile, 
Note.  that is, 
The answer given to the Governor, when the Castle of S. Andrews was required to be delivered.  We remit the crime that cannot be remitted: Which considered by the worst of the company that was in the Castle, answer was given, That the Governor and Council of the Realm had promised unto them a sufficient and assured absolution, which that appeareth not to be, and therefore they could not deliver the House, neither thought they that any reasonable man would require them so to do, considering that promise was not kept unto them. The next day after that the Galleys were arrived, they summoned the House: Which being denied (because they knew then no Magistrates in Scotland) they prepared for Siege; and first they began to assault by Sea, and shot two days; but thereof they neither got advantage nor honour, for they threw down the Slates of houses; but neither slew man, nor did harm to any wall. But the Castle handled them so, 
The Gunner's goddess.  that Sancta Barbara (the Gunner's goddess) helped them nothing, for they lost many of their Rowers, men chained in the Galleys, and some Soldiers both by Sea and Land. And farther, a Galley that approached nearer than the rest, was so beaten with the Cannon, and other Ordinance, that she was stricken under water, and almost drowned, and so she had been, had not the rest given her succour in time, and drawn her to the west Sands, without the sho● of the Castle, and afterward to Dundie; where they remained, till that the Governor, who then was at the Siege of Langhope, came unto them with the rest of the French Faction. The Siege by Sea and Land was laid about the Castle of S. Andrews the three and twentieth day of july: The Trenches were cast, Ordnance was planted upon the Abbey Church, and upon Saint Salvators College (and yet was the Steeple thereof burnt) and some upon the street that leads to the Castle, 
Commonly called, The old College.  which so annoyed the Castle, that neither could they keep their Block-house, the Sea Tower head, nor the west wall; for in all those places men were slain by great Ordnance: yea, they mounted the Ordnance so high upon the Abbey Church, that they might discover the ground of the court of the Castle in divers places. Moreover, within the Castle was the plague (and divers therein died) which more afraid some that were therein, then did the external force without. But Io. Knox was of another judgement; for he ever said, That their corrupt life, having fallen into all kind of licentiousness, 
The sentence of Knox●o ●o the Castle of S. Andrews biafore it was won.  puffed up with pride of their success, and relying upon England for help in case of need, could not escape the punishment of God; and that was his continual advertisement, from the time that he was called to Preach. When they triumphed of their Victory (the first twenty days they had many prosperous chances) he lamented, and ever said, They saw not what he saw: when they bragged of the force and thickness of their walls, 
Note.  he said they should be but eggshells. When they vaunted, England will rescue us, he said, Ye shall not see them; but ye shall be delivered into your enemy's hands, and shall be carried into a strange Country.  
Upon the nine and twentieth of july at night, was the Ordnance planted for the Battery thirteen Cannons, whereof four were Cannons Royal, 
King Henry of England being dead.  called double Cannons, besides other Pieces. The Battery began at four of the clock in the morning; and before ten hours of the day, the whole South quarter, betwixt the fore Tower, and the East Block-house, was made faltable. The lower Gallery was stopped, divers slain in it; and the East Block-house was shot off from the place. Betwixt ten of the clock and eleven, there fell a shower of rain, that continued near an hour, the like whereof had seldom been seen; it was so vehement, that no man might abide without a house. The Cannons were left alone. 
Prior of Cappua Leon St●ozi.  Some within the Castle were of judgement, that men should have issued, and put all in the hands of God. But because that William Kirkcaldie was coming with the Prior of Cappua, who had the Commission of that Journey from the King of France, nothing was enterprised. And so appointment made, and the Castle rendered, upon Saturday the last of july. The Heads of the Appointment were; That the lives of all within the Castle should be saved, as well English as Scots, that they should be safely transported to France. And in case that upon conditions which by the King of France should offered unto them, 
The Castle of S. Andrews refused in greatest extremity to treat with the Governor, fearing the cruelty of his weak nature, in revenging the death of his Cousin the Cardinal.  they could not be content to remain in service and freedom there, they should upon the King of France his expenses be safely conveyed to what Country they would, other than Scotland. With the Governor they would have nothing ado, neither with any Scottish-man, for they had all traitorously betrayed them (which, said the Laird of Grange elder, a man simple, and of most stout courage, I am assured God shall revenge it or it be long.) The Galleys well furnished with the spoil of the Castle aforesaid, after certain days returned to France, and escaped a great danger (for upon the back of the Sands they all chocked) they arrived at Felcam in November, and thereafter passed up the water of Sequane, and lay before Rouen, where the principal Gentlemen who looked for freedom, were dispersed, and put in sundry prisons; the rest were left in the Galleys, and there miserably use. Amongst whom, the foresaid Master james Balfour was, with his two brethren, David and Gilbert; which we write, because that we hear that the said Master james, principal misguider now of Scotland, denies that he had any thing to do with the Castle of Saint Andrew's, or yet that ever he was in the Galleys: among others, john Knox was in the Galleys all the Winter. Then was the joy of the Papists, both of Scotland and of France, even in full perfection; for this was their song of triumph: 
Priests content you now, Priests content you now,  
For Norman and his company have filled the Galleys fow.   
The Pope wrote Letters to the King of France, and so did he to the Governor of Scotland, thanking him heartily for taking pains to revenge the death of his kind creature the Cardinal of Scotland, desiring them to continue in their begun severity, that such things thereafter should not be attempted. So were all those that were deprehended in the Castle, condemned to perpetual prison: And the ungodly judged, That after this, Christ Jesus should never triumph in Scotland. On thing we cannot pass by: From Scotland was sent a famous Clerk (laugh not Reader) M. john Hamilton of Milburne, with credit to the King of France, and unto the Cardinal of Lorraine (and yet he had neither French nor Latin, and some say his Scotish tongue was not very good.) The sum of his Negotiation was, That those of the Castle should be sharply handled: In the which Suit he was heard with favour, and was dispatched from the Court of France with Letters, and great credit, which that famous Clerk forgot by the way. For passing up to the Mountain of Dumbartane, before his letters were delivered, he broke his neck, and so God took away a proud ignorant enemy. But now to our History. These things against promise (for Princes have no Fidelity further than for their own advantage) done at Rouen, 
Nulla fides Rogni Socii, etc.  the Galleys departed to Nantes in Brittany. Where, upon the water of Lore, they lay the whole Winter. In Scotland that Summer was nothing but mirth, for all went with the Priests even at their own pleasure. The Castle of S. Andrew's was razed to the ground; the Block-house thereof cast down, and the walls round about demolished. Whether this was to fulfil their law, which commands that places where Cardinals are slain, so to be used; or else for fear that England should have taken it, as after they did Brouchtie Rock, we remit to the judgement of such as were of counsel.  
This same year, in the beginning of September, entereth Scotland an Army of ten thousand men from England by Land, 
Pinckey Cl●●ch.  and some Ships with Ordnance come by Sea. The Governor and the Bishop hereof advertised, gathered together the Forces of Scotland, and assembled at Edinburgh. 
Duke of Somerset.  The Protector of England, with the Earl of Warwick and their Army, remained at Praeston, and about Praeston Panes; for they had certain Offers to propose unto the Nobility of Scotland, concerning the promise before made by them, unto the which King Henry before his death gently required them to stand fast: And if they would so do, of him nor of his Realm they should have no trouble, but the help and the comfort that he could make them in all things lawful. And hereupon there was a Letter directed to the Governor and Council; which coming to the hands of the Bishop of Saint Andrew's, he thought it could not be for his advantage that it should be divulgate; and therefore by his craft it was suppressed. Upon the Friday the seventh of September, the English Army marched towards Leith, and the Scotish Army marched from Edinburgh to Ennernes. The whole Scotish Army was not assembled, and yet the skirmishing begins; for nothing was concluded but Victory, 
The security of the Scotishmen at Pinckey Clewch.  without stroke. The Protector, the Earl of Warwick, the Lord Grace, and all the English Captains were playing at the Dice. No men were stouter than the Priests and Channons with their shaved crowns, and black Jacks. The Earl of Warwick, and the Lord Grace, who had the chief charge of Horsemen, perceiving the Host to be molested with the Scotish Preachers, and knowing that the multitude were neither under order nor obedience (for they were divided from the great Army) sent forth certain Troops of Horsemen, and some of their Borderers, either to fetch them, or else to put them out of their sight, so that they might not annoy the Host. 
Fridays chase.  The Skirmish grew hot, and at length the Scotish-men gave back, and fled without gain turn: The chase continued far, both towards the East, and towards the West; in the which many were slain, and he that now is Lord Home, was taken, which was the occasion that the Castle of Home was after surrendered to the English men. The loss of these men neither moved the Governor, nor yet the Bishop his bastard brother, bragging, That they would revenge the matter well enough upon the morrow; for they had hands enough (no word of God) the English heretics had no faces, 
Brags.  they would not abide. Upon the Saturday the Armies of both sides passed to Array. The English Army takes the middle part of Fawside hill, having their Ordnance planted before them, and having their Ships and two Galleys brought as near the Land, as water would serve. The Scotish Army stood first in a reasonable strength, and good order, having betwixt them and the English Army the water of Esk (otherwise called Mussylburgh water) But at length a charge was given, in the Governors' behalf, with sound of Trumpet, That all men should march forward, and go over the water. Some say that this was procured by the Abbot of Dunfermeling, and Master Hue Rig, for preservation of Carbarrie. Men of judgement liked not the journey; for they thought it no wisdom to leave their strength. But commandment upon commandment, and charge upon charge was given, which urged them so, that unwillingly they obeyed. The Earl of Angus being in the Vanguard, had in his company the Gentlemen of Fyfe, of Angus, Mearnes, and the Westland, with many others, that of love resorted unto him; and especially those that were professors of the Gospel, for they supposed that England would not have made great pursuit of him. He passed first thorough the water, and arrayed his Host, direct before the enemies: Followed the Earl of Huntley, with his Northland men: Last come the Governor, having in his company the Earl of Argyle, with his own friends; and the Body of the Realm. The Englishmen perceiving the danger; and how that the Scotish-men intended to have taken the top of the hill, made to prevent the peril. The Lord Grace was commanded to give the charge with his men at Arms, which he did, albeit the hazard was very unlikely. For the Earl of Angus Host stood even as a wall, and received the first assaulters, upon the points of their Spears (which were longer than those of the Englishmen) so rudely, 
The repulse of the Horsemen of England.  that fifty Horse and men of the first rank lay dead at once, without any hurt done to the Scottish Army, except that the Spears of the former two Ranks were broken. Which Discomfiture received, the rest of the Horsemen fled, yea, some passed beyond Fawside Hill; the Lord Grace himself was hurt in the mouth, and plainly denied to chage again; for he said, It was alike to run against a Wall. The Galleys and the ships, and so did the ordnance, planted upon Myde-hill shoot terribly. But the ordnance of the Galleys shooting amongst the Scottish Army affrayed them wondrously. And while that every man laboured to draw from the North, from whence the danger appeared, they begin to fail, and with that were the English footmen marching forward: Albeit that some of their horsemen were upon the flight. The Earl of Angus army stood still, looking that either Huntly or the Governor should have recountered the next battle. But they had decreed that the favourers of England, and the Heretics (as the priests called them) and the Englishmen should part it betwixt them for that day. The fear riseth, and at an instant, they which before were victors, and were not yet assaulted with any force (except with ordnance, as is said) cast from them their spears and fled: So that God's power was so evidently seen, that in one moment, yea at one instant time, both the armies were fleeing. The shout came from the hill, from those that hoped no victory upon the English part. The shout rises (we say) They flee, they flee, but at the first it could not be believed, till at the last, it was clearly seen, that all had given back, and still began the cruel slaughter (which was the greater, by reason of the late displeasure of the men of arms) the chase and slaughter lasted till near Edinburgh upon the one part, and toward Dalketh upon the other. The number of the slain upon the Scottish side, were judged nigh ten thousand men. The Earl of Huntly was taken and carried to London: But he relieved himself, being surety for many reasons, Honesty or unhonesty, we know not, but as the bruit was, he used policy with England. In that same time was slain the Master of Erskin, dearly beloved of the Queen: for whom she made great lamentation, and bore his death many days in mind. When the certainty of the discomfiture came, she was in Edinburgh, abiding upon tidings. But with expedition she posted that same night to Sterlin with Monsieur Dosell, 
Note.  who was as fearful as a Fox when his hole is smoked. And thus did God take the second revenge upon the perjured Governor, with such as assisted him to defend an unjust quarrel. Albeit that many innocents' fell amongst the midst of the wicked. The English army came to Leyth, and their taking order with their prisoners and spoil, they returned with this victory (which they looked not for) to England. That Winter following was great hearships made upon all the borders of Scotland, Broughtie mountain was taken by the Englishmen, and besieged by the Governor, 
Note.  but still kept: And at it was slain Gawine, the best of the hamilton's, and the ordnance left. Whereupon the Englishmen encouraged, began to fortify upon the hill above Broughty house, which was called, The fort of Broughty, and was very noisome to Dundie, which it burned and laid waste, and so did it the most part of Angus, which was not assured, and under friendship with them.  
The Lent following was Hadington fortified by the English men: The most part of Lothian, from Edinburgh East, was either assured or laid waste. 
Note.  This did God plague in every quarter. But men were blind, and would not, nor could not consider the cause. The Lairdes Ormeston and Brunstone, were banished, and after sore assaulted, and so were all those of the Castle of S. Andrews. The sure knowledge of the troubles of Scotland coming to France, there was prepared a Navy and Army. The Navy was such as never was seen to come from France for the support of Scotland, for besides the Galleys, being twenty two in number, they had threescore great Ships, besides Victuallers. How soon so ever they took the plain seas, the red Lion of Scotland was displayed, and they holden as rebels unto France (such policy is no falsehood in Princes) for good peace stood betwixt France and England. 
Note.  And the King of France approved nothing that they did. The chief men to whom the conducting of the Army was appointed, were Monsieur Dandelott, Monsieur de Termes, and Peter Strozi. In their journey they made some harship upon the coast of England, but it was not great. They arrived in Scotland in May, in the year of our Lord 1549. 
1549.  The Galleys did visit the Fort of Broughtie, but did no more at that time. Preparations were made for the siege of Hadington, but it was another thing, that they meant, as the issue declared. The whole body of the Realm assembled, 
The Parliament at Hadington.  the form of a Parliament was set to be holden there, to wit, in the Abbey of Hadington. The principal head was, the Marriage of the Princess (by the State before contracted to King Edward) to the King of France, and of her present delivery, by reason of the danger she stood in, by the invasion of the old enemies of England. Some were corrupted with buds, some deceived by flattering promise, and some for fear were compelled to consent; for the French Soldiers were the officers of Arms in that Parliament. 
Note.  The Laird of Balcleuch, a bloody man, with many Gods-wounds, swore, They that would not consent, should do worse. The Governor got the Title of Duke of Chattelherauld, with the order of the Cockle, and a Pension of 12000. lib. turn. with a full discharge of all intermissions, with King james the fifth his treasure and substance whatsoever, with possession of the Castle of Dumbartane, till that issue should be seen of the Queen's body. With these and other conditions stood he content to sell his Sovereign out of his own hands, 
The Duke's fact and what appeareth to follow thereof.  which in the end will be his destruction. God thereby punishing his former wickedness (if speedy repentance prevent not Gods judgements, which we heartily wish) Huntly, Argyle, and Angus, were likewise made Knights of the Cockle; and for that and other good deeds received, 
Experience hath taught, and further will declare.  they sold also their part. Shortly none was found to resist that unjust demand. And so was she sold to go to France; To the end, that in her youth, she should drink of that liquor that should remain with her all her life time for a plague to this Realm, and for her own ruin. And therefore albeit that now a fire cometh out of her, that consumes many, let no man wonder she is God's hand, in his displeasure punishing our former ingratitude. Let men patiently abide Gods appointed time, and turn unto him with hearty repentance, than God will surely stop the fire that now comes from her, by sudden changing her heart to deal favourably with his people; or else by taking her away, or by stopping her to go on in her cou●se by such means as he shall think meet in his wisdom, for he having all in his hand disposeth of all, and doth with all according to his own will, unto which we must not only yield, but also be heartily pleased with it, since it is absolutely good, and both by Sacred and Profane History we are taught to do so; for in them we find, That Princes have been raised up by his hands to punish his people; But when they turned unto him with hearty repentance, he either turned the heart of the Prince to deal kindly with his people, or else did take him away, or at least did stop his violent course against his people. Of this, the examples are so frequent, that we spare to name them here. But to return to our History.  
This conclusion, That our Queen (without further delay) should be delivered to France. 
The siege of Hadington.  The siege continued, great shooting, but no assaulting, and yet they had fair occasion offered unto them. For the Englishmen approaching to the Town, for the comforting of the besieged, with powder, victuals, 
Tuesday's chase.  and men, lost an Army of six thousand men. Sir Robert Bowes was taken, and the most part of the borderers were taken or slain. And so might the Town justly have despaired of any further succour to have been looked for. But yet it held good for the stout courage and prudent government of Sir james Wolford General, who did so encourage the whole Captains and Soldiers, that they determined to die upon their walls. But from the time that the Frenchmen had gotten the Bone, for the which the Dog barked, the pursuit of the Town was slow. The siege was raised, and the Queen she was conveyed by the west seas to France, with 4 Galleys & some Ships. And so the Cardinal of Lorraine got her in his keeping, a morsel I assure you, meet for his own mouth. We omit many things that occurred in this time, as the sitting down of the Ship, called, The Cardinal (the fairest Ship in France) betwixt S. Colmes Inch and Cramond, without any occasion except negligence, for the day was fair and weather calm. But God would show, 
Note.  that the Country of Scotland can bear no Cardinals. In this time also was there a Combat betwixt the Galleys and the English Ships. They shot frankly a while. An English Ship took fire, or else the Galleys had come short home, and as it was, they fled without mercy, till that they were above S. Colmes Inch. The Captains left the Galleys, and took a Fort, made in the Inch, for their defence. But the English Ships made no pursuit (except that they burned the Cardinal, where she lay) and so the Galleys and the Galley-men did both escape.  
Order was taken that the next September some Galleys should remain in Scotland, and that the rest should return to France, as they did all, except one that was taken by an English Ship, (by an English Ship, only we say) as they were passing betwixt Dover and Calais.  
That winter remained Monsieur de Arfe in Scotland, with the bands of Frenchmen. They fortified Enneresk, to stay the English that they should not invade Edinburgh and Leyth. Some skirmishes there were betwixt the one and the other, but no notable thing done, except that the French had almost taken Hadington; The occasion whereof was this:  
The Frenchmen thinking themselves more than masters in all parts of Scotland, and in Edinburgh principally, thought they could do no wrong to no Scottish-man. For a certain Frenchman delivered a Colvering to George Tod, Scottish-man, to be stocked, who bringing it thorough the street, another Frenchman claimed it, and would have taken it from the said George, but he resisted, alleging that the Frenchman did wrong: Thus began parties to assemble, as well to the Scottish-man as to the French, so that two of the Frenchmen were stricken down, and the rest chased from the Cross to Nudris-winde-head. The Provost being in the street, apprehended two of the French, and was carrying them to the Tolbuiths, but from Monsieur de Essies lodging, or close, issued forth Frenchmen, to the number of threescore persons, with drawn swords, and resisted the said Provost. Then the Town assembling, repulsed them, till that they came to the nether Bow. And there Monsieur de la Chapelle, with the whole bands of Frenchmen armed recountered the said Provost, 
The slaughter of the Captain of the Castle of Edinburgh.  and violently repulsed him (for the Town was without weapons, for the most part) and so made invasion upon all that they met. And first in the entry of the Bow were slain David Kyrk, and David Barber (being at the Provosts back) and afterward was slain the said Provost himself, being Laird of Stanehouse, and Captain of the Castle, james Hamilton his son, William Chapman, M. William Stuart, William Purvesse, and a woman named Elizabeth Stuart. And thereafter tarried within the Town by force, from five of the clock till after seven at night, and then retired to the Cannon gate, as to their receptacle and refuge.  
The whole Town, yea the Governor and Nobility commoved at the unworthiness of this bold attempt, craved justice upon the malefactors, or else they would take justice of the whole. The Queen craftily enough, Monsieur de Essie, and Monsieur Doseil, laboured for pacification, and promised, That unless the Frenchmen by themselves alone, should do such an act as might recompense the wrong that they had done, that then they should not refuse, but that Justice should be executed to the rigour. These fair words pleased our fools, and so were the French bands the next night directed to Hadington, to the which they approached a little after midnight so secretly, that they were never espied till that the foremost were within the outer Court, and the whole Company in the Churchyard, not two pair of Butts length distant from the Town. The Soldiers Englishmen were all asleep except the watch, the which was slender; and yet the shout arises, Bows and Bills, 
Hadington almost surprised by the French.  Bows and Bills; which is signification of extreme defence, to avoid the present danger in all Towns of war. They affrighted arise, weapons that first came to hand serve for the need. One amongst many came to the East-gate, where lay two great pieces of Ordnance, and where the enemies were known to be, and cried to his fellows, that were at the gate making defence. Beware before, and so fires a great piece, and thereafter another, which God so conducted, that after them was no further pursuit made: for the Bullets redounded from the wall of the Frier-Church, to the wall of S. Katherine's Chapel, which stood directly over it, and from the wall of the said Chapel to the said Church wall again, so oft, that there fell more than an hundred of the French at those two shots only. They shot oft; but the French retired with diligence, and returned to Edinburgh without harm done, except the destruction of some drinking Beer, which lay in the Sands, chapel, and Church. And this was satisfaction more then enough, for the slaughter of the foresaid captain, and Provost, and for the slaughter of such as were slain with them. This was the beginning of the French fruits.  
This winter, in the time of Christmas, was the Castle of Hume recovered from the English, by the negligence of the Captain, named Dudley. This winter also did the Laird of Raith most innocently suffer, 
The recovery of the Castle of Home.  and after was forsalted, because that he wrote a Letter to his son john Melvin, who then was in England, which was alleged to have been found in the house of Ormeston; 
The death of the Laird of Raith.  but many suspected the pranks and craft of Ninian Cokburne, now called Captain Ninian, to whom the said Letter was delivered. But howsoever it was, the cruel beast the Bishop of S. Andrews, and the Abbot of Dunfermeling, ceased not, till that the head of that noble man was stricken from him; especially, because that he was known to be one that unfeignedly favoured the Truth of God's Word, and was a great friend to those that were in the Castle of S. Andrews, of whose deliverance, and of God's wonderful working with them during the time of their bondage, we will now speak, lest that in suppressing of so notable a work of God, we should justly be accused of ingratitude. First then, the principals being put in several houses, 
The entertainment of those of the Castle of S. Andrews, during their Captivity.  as before we have said, great labours were made to make them have a good opinion of the Mass: But chiefly, travel was taken upon Norman Leslie, the Laird of Grange, the Laird of Pitmillie, who were in the Castle of Scherisburgh, that they would come to Mass with the Captain: Who answered, That the Captain had commandment to keep their bodies, but he had no power to command their consciences. 
Note.  The Captain replied, That he had power to command, and to compel them to go where he went. They answered, That to go to any lawful place with him, they would not refuse: But to do any thing that was against their conscience, they would not, neither for him, nor yet for the King. The Captain said, Will ye not go to the Mass? They answered, No; and if ye compel us, yet we will displease you farther; for we will use ourselves there, that all those that are present shall know we despise it. These same answers (and somewhat sharper) William Kirkcaldie, Peter Carmichell, and such as were with them in Mount S. Michael, gave to their Captain; for they said, They would not only hear Mass every day, but that they would help to say it, providing that they might stick the Priests, or else they would not. M. Henry Balnaves, who was in the Castle of Rouen, was most sharply assaulted of all; for because he was judged learned (as he was and is indeed) therefore learned men were appointed to travel with him; with whom he had many conflicts, but God so ever assisted him, that they departed confounded, and he by the power of God's Spirit remained constant in the Truth, and professing of the same, without any wavering, or declining to Idolatry. In the prison he wrote a comfortable Treatise of Justification, 
Note.  and of the works and conversation of a man justified; which is extant to this day. Those that were in the Galleys, were threatened with torments, if they would not give reverence to the Mass (for at certain times the Mass was said in the Galleys, or else hard by upon the shore, in presence of the Forsaris) but they could never make the poorest of that company to give reverence to that Idol: yea, when upon the Saturday at night they sung their Salve Regina, 
Note.  all the Scotish men put on their caps, 
This book was printed 1584. at Edinburgh, by Tho. Vtro●●●.  their hoods, or such things as they had to cover their heads; & when that others were compelled to kiss a painted board (which they called nostre Dame) they were not pressed after once; for this was the chance. Soon after their arrival at Nantes, their great salve was song, and a glorious painted Lady was brought in to be kissed, and amongst others was presented to one of the Scotish men then chained. 
A merry fact.  He gently said, Trouble me not; such a jewel is accursed, and therefore I will not touch it. The Patron and the Arguiser, with two Officers, having the chief charge of all such matters, said, Thou shalt handle it: and so they violently thrust to his face, 
Note.  and put it betwixt his hands. Who seeing the extremity, took the Idol, and advisedly looking about him, he cast it into the River, and said, Let our Lady now save herself; she is light enough, let her learn to swim. After that was no Scotish man urged with that Idolatry. These are things that appear to be of no great importance; and yet if we do rightly consider, they express the same obedience that God requireth of his people Israel, 
Jerem. 10.  when they should be carried to Babylon: for he gave charge unto them, When they should see the Babylonians worship their gods of gold, silver, metal, and wood, they should say, The gods that have not made heaven and earth, shall perish from the heaven, and out of the earth. That confession gave that whole number, during the time of their bondage, in the which would God they had continued in their freedom; for than had not M. james Balfour been Official, neither yet born a Cope for the pleasure of the Bishop. 
Note.  But to proceed: The said M. james Balfour being in the Galley with john Knox; and being wondrous familiar with him, would oftentimes ask his judgement, If he thought that ever they should be delivered? Whose answer was ever, from the day that they entered into the Galleys, That God would deliver them from that bondage, to his glory, even in this life. And lying betwixt Dundie and S. Andrews, the second time that the Galleys returned to Scotland, the said john Knox being so extremely sick, that few hoped his life, the said Master james willed him to look to the Land, 
Quamvis multa sunt justorum mala etc.  and asked if he knew it? who answered, Yes, I know it well, for I see the Steeple of that place, where God in public opened my mouth to his glory: And I am fully persuaded, 
Note diligently the Prophecy.  how weak soever that I now appear, that I shall not depart this life, till that my tongue shall glorify his holy Name in the same place. This reported the said M. james, in the presence of many famous witnesses, many years before that ever the foresaid john set his feet in Scotland this last time to Preach.  

john Knox his answer and counsel to the captives.  William Kirkcaldie, then of Grange younger, Peter Carmichell, Robert and William Leslies, who were altogether in Mount S. Michael, wrote to john Knox, ask counsel if they might with safe conscience break their prison? Whose answer was, That if without the blood of any shed or spilt by them for their deliverance, they might set themselves at freedom, that they might safely do it: But to shed any man's blood for their freedom, thereto would he never consent. Adding further, That he was assured that God would deliver them, and the rest of that company, even in the eyes of the world, but not by such means as they looked for. That was by the force of friends, or by their other labours. By such means he affirmed, they should not be delivered, but that God would so work in in the deliverance of them, that the praise thereof should redound to his glory only. He willeth therefore every one to take the occasion that God offered unto them. Providing that they did nothing against God's express Commandment for deliverance of themselves. He was the more earnest in giving his counsel, because the old Laird of Grange and others repugned to their purpose; fearing lest that the escaping of the others, should be an occasion of their worse entreatment. Whereunto the said john answered, That such fear proceeded not from God's Spirit, but only from a blind love of thyself, and therefore that no good purpose was to be stayed, for things that were in the hands and power of God. And added, That in one instant, God delivered the whole company into the hands of unfaithful men, but so would he not relieve them: But some would he deliver by one means, and at one time, and others must abide for a season upon his good pleasure. This counsel in the end was embraced, 

Le jour de Roys au soir quand else erient le Roy boit.  
The escaping of William Kirkcaldie and of his fellows forth of Mount Saint Michael.   upon the Kings even, when French men commonly use to drink liberally. The aforesaid four persons having the help and conducting of a boy of the house, bound all that were in the Castle, put them in sundry houses, locked the doors upon them, took the Keys from the Captain, and departed without harm done to the person of any, or without touching of any thing that appertained to the King, Captain, or the house.  
Great search was made thorough the whole Country for them. But it was Gods good pleasure so to conduct them, that they escaped the hands of the faithless, albeit it was with long travel, and great pain and poverty sustained; for the French boy left them, and took with him the small money that they had: And so neither having money, nor knowledge of the Country. And farther, fearing that the boy should discover them (as that in very deed he did) they purposed to divide themselves, to change their garments, and to go in sundry parts. The two brethren, Will. and Rob. Leslie (who now are become, 
Note.  the said Robert especially, enemies to Christ Jesus, and unto all virtue) came to Rouen; Will. Kirkcaldie, and Peter Carmichell, in beggar's garment came to Conquer; and by the space of 12 or 13 weeks they traveled as poor Mariners, from Port to Port, till at length they got a French Ship, landed in the West of Scotland, and from thence came to England, where they met before them the said Io. Knox, who that same Winter was delivered, and Alexander Clerk in his company. The said john was first appointed Preacher to Barwick, then to Newcastle, last he was called to London, and to the South part of England, where he remained till the death of King Edward the sixth. When he left England, he then passed to Geneva, and there remained at his privy study, till that he was called by the Congregation that then was assembled at Frankford, to be Preacher to them: which Vocation he obeyed (albeit unwillingly) at the commandment of that notable servant of God, john Calvin: At Frankford he remained, till that some of the learned (whose names we suppress) more given to unprofitable Ceremonies, then to sincerity of Religion began to quarrel with the said john; and because they despaired to prevail before the Magistrate there, 
To show what is contained in this Admonition, we have caused it to be printed at the end of this History.  for the establishing of their corruptions, they accused him of treason committed against the Emperor, and against their Sovereign Queen Mary; That in his Admonition to England he called the one little inferior to Nero, and the other more cruel than jesabel; The Magistrate perceiving their malice, and fearing that the said john should fall in the hands of his accusators, by one mean or by other gave advertisement secretly to him to depart their City, for they could not save him, if he were required by the Emperor, or by the Queen of England in the Emperor's name. And so the said john returned to Geneva, from thence to Diep, and thereafter to Scotland, as we shall after hear.  
The time and that Winter that the Galleys remained in Scotland, were delivered M. james Balfour his two brethren, David and Gilbert, john Anchinlek, john Sibald, john Grace, William Gutrie, and Stevin Bell. The Gentlemen that remained in prisons, were by the procurement of the Queen Dowager to the Cardinal of Lorraine, and to the King of France, set at liberty in the month of july, 
1550  anno 1550. who shortly thereafter were called to Scotland, their peace proclaimed, and they themselves restored to their lands, in despite of their enemies. And that was done in hatred of Duke Hamilton, because that then France began to have the Regiment of Scotland in their own hands. 
Note.  Howsoever it was, God made the hearts of their enemies to set them at liberty and freedom. There rested a number of common servants yet in the Galleys, who were all delivered upon the Contract of peace that was made betwixt France and England, after the taking of Bullen; and so was the whole company set at liberty, none perishing (no not before the world) except james Melvin, who departed from the misery of this life in the Castle of Breast in Britain. This we write, to let the posterity to come to understand how potently God wrought in preserving and delivering of those that had but a small knowledge of his truth, and for the love of the same hazarded all. That if either we now in our days having greater light, 
Note diligently.  or our posterity that shall follow us, shall see a fearful dispersion of such as oppose themselves to impiety, or take upon them to punish the same otherwise then laws of men will permit: If we, say we, or they, shall see such left of men, yea, as it were despised and punished of God, yet let us not damn the persons, that punish vice (and that for just cause) nor yet despair but that the same God that dejects (for causes unknown to us) will raise up again the persons dejected to his glory & their comfort. And to let the world understand in plain terms what we mean, 
The slaughter of that villain Davie.  that great abuser of this Commonwealth, that pultron, and vile knave Davie, was justly punished the ninth of March, in the year of our Lord 1565. for abusing of the Commonwealth, and for his other villainies, which we lift not to express, by the counsel and hands of james Dowglas Earl of Mortoun, Patrick Lord Lindsay, and the Lord Ruthwen, with other assisters in the company, who all for their just act, and most worthy of all praise, are now unworthily left of all their brethren, and suffer the bitterness of banishment & exile But this is our hope in the mercies of our God, That this same blind Generation whether it will or not, shall be compelled to see, That he will have respect to them that are injustly pursued, That he will pardon their former offences, That he will restore them to the liberty of their Country and Commonwealth again; And that he will punish (in despite of man) the head and the tail, that now troubles the just, and maintaineth impiety. The head is known, the tail hath two branches. 
The rulers of anno●566 ●566. and their prediction.  The temporal Lords that maintain such abominations as we see, & flattering counsellors of State, blasphemous Balfour, now called clerk of Register, Sinclare Dean of Lestarrig, and Bp. of Brechen, blind of one eye in the body, but of both of his soul, upon whom God shortly after took vengeance. Leslie Preistesgate, Abbot of Londrosse, and Bishop of Rosse. Simon Preston, of Cragmillar, a right Epicurian: Whose end will be ere it be long according to their works. But now to return to our History.  
Hadington being kept, and much hearship done about in the Country (for what the Englishmen destroyed not, that was consumed by the French) God begins to fight for Scotland: For in the Town he sent a Plague so contagious, that with great difficulty could they have their dead buried. They were oft refreshed with new men, but all was in vain. Hunger and plague within, and the pursuit of the enemy with a camp volant lay about them, and intercepted all victuals (except when they were brought by a Convoy from Barwick) so constrained them that the Council of England was conpelled in the spring time, to call their Forces from that place. And so spoiling and burning some part of the Town, they left it to be occupied to such as first should take possession, and those were the Frenchmen, with a mean number of the ancient inhabitants, and so did God perform the words and threatenings of M. George Wischard, who said, 
Note.  That for that contempt of God's Messenger, they should be visited with sword and fire, with pestilence, strangers and famine; All which they found in such perfection, that to this day yet, that Town hath neither recovered the former beauty, nor yet men of such wisdom and ability, as then did inhabit it. Hereafter was Peace contracted betwixt France, England, and Scotland; yea, a several Peace was contracted betwixt Scotland and Flanders together with all the Easterlings. So that Scotland had peace with the world. But yet would their Bishops make War against God: For as soon as ever they got any quietness, they apprehended Adam Wallace, alias, Fian, a simple man without great learning, but one that was zealous in godliness, and of an upright life: He, with his wife Beatrice Levingstonne, frequented the company of the Lady Ormeston, for instruction of her children, during the trouble of her husband, who then was banished. This Bastard, called Bishop of S. Andrews, took the said Adam forth of the place of Wynton (men supposed that they thought to have apprehended the Lairde) and carried him to Edinburgh, where after certain days he was presented to judgement in the Church of the Black Thiefs, 
The accusation of Adam Wallace and his answers.  alias, Friars, before Duke Hamilton, the Earl of Huntly, and divers others besides. The Bishops and their rabble, they began to accuse him (Master john Lawder was his accusator) That he took upon him to Preach. He answered, That he never judged himself worthy of so excellent a vocation, and therefore he never took upon him to Preach; but he would not deny, that sometimes at Table, and sometimes in some other privy places he would read and had read the Scriptures, and had given such exhortation as God pleased to give to him, 
The Papistical manner of accusation.  to such as pleased to hear him. Knave, quoth one, What have you to do to meddle with the Scripture? I think, (said he) it is the duty of every Christian, to seek the will of his God, and the assurance of his salvation where it is to be found, and that is within the Old and New Testament. What then (said another) shall we leave to the Bishops and Churchmen for to do? if every man shall be a babbler upon the Bible. It becometh you (said he) to speak more reverently of God; and of his blessed Word: if the Judge were uncorrupted he would punish you, for your blasphemy. But to your Question, I answer; That albeit ye and I, and other five thousand within this Realm should read the Bible, and speak of it, what God should give us to speak, yet left we more to the Bishops to do, then either they will do, or can do. For we leave to them publicly to Preach the Gospel of Jesus Christ, and to feed the flock, which he hath redeemed by his own blood, and hath commanded the same to all true Pastors. And when we leave this unto them, me thinks, we leave to them a heavy burden; And that we do unto them no wrong, although we search our own salvation where it is to be found, considering that they are but dumb Dogs, and unsavoury Salt, that hath altogether lost the season. The Bishops hereat offended, said, What prating is this? 
Note.  Let his accusation be read. And then was begun, False Traitor, Heretic; 
Adam Wallace his accusations and answers.  Thou Baptizedst thine own Child. Thou saidst, There is no Purgatory; Thou saidst, That to pray to Saints, and for the dead, is Idolatry, and a vain Superstition, etc. What sayest thou to these things. He answered, If I should be bound to answer, I would require an upright and an indifferent Judge. The Earl of Huntly disdainfully said; Foolish man, Wilt thou desire any other Judge then my Lord Duke's Grace, great Governor of Scotland; and my Lords the Bishops, and the Clergy here present? Whereto he answered; The Bishops can be no Judges to me, for they are open enemies to the Doctrine that I profess. And as for my Lord Duke, I cannot tell whether he hath the knowledge that should be in him that should judge and discern betwixt Lies and the Truth, the Inventions of men, and the true worshipping of God. I desire God's Word (and with that he produced the Bible) to be judge betwixt the Bishops and me, and I am content that ye all hear; and if by this Book I shall be convinced, to have taught, spoken, or done, in matters of Religion, any thing that repugneth to Gods will, I refuse not to die. But if I cannot be convinced (as I am assured by God's Word I shall not) than I in God's name desire your assistance, That malicious men execute not upon me unjust Tyranny. The Earl of Huntley said, What a babbling fool is this? Thou shalt get none other Judges than these that sit here. Whereunto the said Adam answered; The good will of God be done: But be ye assured, 
Note.  my Lord, with such measure as ye meet to others, with the same measure it shall be met to you again. I know that I shall die, but be ye assured, that my blood shall be required at your hands. Alexander, Earl of Glencarne, yet alive, said to the Bishop of Orknay, and others that sat nigh him, 
Protestation of the Earl of Glencarne.  Take heed all you my Lords of the Clergy, for here I protest, for my part, that I consent not to his death: And so without fear prepared the said Adam to answer. And first to the Baptising of his own Child, 
Note.  he said, It was and is as lawful to me, for lack of a true Minister, to Baptise my own Child, as that it was to Abraham to Circumcise his son Ishmael, and his family. And as for Purgatory, Praying to Saints, and for the dead, I have oft read (said he) both the New and Old Testaments, but I neither could find mention, nor assurance of them; And therefore I believe that they are but mere inventions of men, devised for covetousness sake. Well, quoth the Bishop, ye hear this, my Lords. What sayest thou of the Mass, speires the Earl of Huntly? He answered, I say, my Lord, as my Lord Jesus Christ saith, That which is in greatest estimation before men, is abomination before God. Then all cried out, Heresy, Heresy. And so was the simple servant of God adjudged to the fire, which he patiently sustained that same day at afternoon upon the Castle-hill.  
And so began they again to pollute the land which God had lately plagued, for yet their iniquity was not come to full ripeness, as that God would that they should be manifested to this whole Realm (as this day they are) to be Faggots prepared for everlasting fire; and to be men whom neither Plagues may correct, nor the light of God's Word convert from their darkness and impiety.  
The Peace as is said, is contracted. The Queen Dowager passed by sea to France, with Galleys that for that purpose were prepared, and took with her divers of the Nobility of Scotland. The Earls Huntley, Glencarne, Mershell, Cassiles: The Lords Maxwell, Fleiming, Sir George Dowglas, together with all the late Kings natural sons, and divers Barons, and Gentlemen of Ecclesiastical estate; the Bishop of Galloway, and many others, with promise that they should be richly rewarded for their good service. What they received we cannot tell, but few were made rich at their returning. The Dowager had to practise somewhat with her brethren, the Duke of Gwise, and the Cardinal of Lorraine. The weight whereof the Governor after felt; for shortly after her return, was the Governor deposed of the government (justly by God, but most unjustly by man) and she made Regent, in the year of our Lord 1554. and a Crown put upon her head, as seemly a sight (if men had eyes) as to put a Saddle upon the back of an unruly Cow. And so began she to practise, practise upon practice, How France might be advanced, her friends made rich, and she brought to immortal glory: For that was her common talk, So that I may procure the wealth and honour of my Friends, and a good fame unto myself, I regard not what God do after with me. And in very deed, in deep dissimulation to bring her own purpose to effect, she passed the common sort of women, as we will after hear. But yet God, to whose Gospel she declared herself enemy, in the end frustrated her of all her devices. Thus did light and darkness strive within the Realm of Scotland: The darkness ever before the World suppressing the light, from the death of that notable servant of God, 
The death and virtues of Edward the sixth.  Master Patrick Hamilton, until the death of Edward the sixth, the most godly and most virtuous King that had been known to have reigned in England, or elsewhere, these many years by past, who departed the miseries of this life the sixth of July, Anno 1553. The death of this Prince was lamented of all the godly within Europe, for the graces given unto him of God, as well of nature, as of erudition and godliness, passed the measure that accustomably is used to be given to other princes in their greatest perfection, and yet exceeded he not 16 years of age. What Gravity, above age? What Wisdom, wherein he passed all understanding or expectation of man? And what Dexterity in answering in all things proposed, were in that excellent Prince. The Ambassadors of all Countries (yea, some that were mortal enemies to him, and to his Realm, amongst whom the Queen Dowager of Scotland was not the least) could and did testify: For the said Queen Dowager returning from France through England, communed with him at length, and gave record when she came to this Realm, That she found more wisdom and solid judgement in young King Edward, than she would have looked for in any three Princes that were then in Europe. His liberality towards the godly and learned that were in other Realms persecuted was such, as Germans, Frenchmen, Italians, Scots, Spaniards, Polonians, Grecians, and Hebrews born, can yet give sufficient document. For how honourably was Martin Bucer, Peter Martyr, john Alasco, Emanuel Gualterus, and many others upon his public stipends entertained, their parents can witness, and they themselves during their lives would never have denied. After the death of this most virtuous Prince; of whom the godless people of England (for the most part) were not worthy, Satan intended nothing less than the light of Jesus Christ utterly to have been extinguished within the whole Isle of Britain. For after him was raised up in Gods hot displeasure, that Idolatress and mischievous Mary of the Spaniards blood, a cruel persecutrix of God's people, as the acts of her unhappy reign can sufficiently witness. And in Scotland that same time (as we have heard) reigned that crafty practiser, Marry of Lorraine, then named Regent of Scotland, who bound to the devotion of her two brethren, the Duke of Guise, and Cardinal of Lorraine, did only abide the opportunity to cut the throat of all those, in whom she suspected any knowledge of God to be within the Realm of Scotland. And so thought Satan that his kingdom of darkness was in quietness and rest, as well in the one Realm as in the other. But that provident eye of our eternal God, who continually watches for preservation of his Church, did so order all things, that Satan shortly after found himself far disappointed of his conclusion taken. For in that cruel persecution used by Queen Mary of England, 
Who first after the death of King Edward began to preach in Scotland.  were godly men dispersed into divers nations; of whom it pleased the goodness of God to send some unto us for our comfort and instruction. And first came a simple man, William Harlaw, whose erudition, although it excel not, yet for his whole and diligent plainness in Doctrine, is he to this day worthy of praise, and remains a fruitful member within the Church of Scotland. After him came that notable man john Willocke, as one that had some Commission to the Queen Regent, from the Duchess of Emden. But his principal purpose was to essay what God would work by him in his native country. These two did sometimes in several companies assemble the brethren, who by their exhortations began greatly to be encouraged, and did show that they had an earnest thirst of godliness. And last came john Knox in the end of the harvest, Anno 1555. who first being lodged in the house of that notable man of God james Sime, began to exhort secretly in that same house, whereunto repaired the Laird of Dun, David Forresse, and some certain personages of the Town, 
Elizabeth Adamson, and her death.  amongst whom was Elizabeth Adamson, than spouse to james Barrone Burgess of Edinburgh, who by reason that she had a troubled conscience delighted much in the company of the said john, because that he, according to the grace given unto him, opened more fully the Fountain of God's Mercies, than did the common sort of Teachers, that she had heard before (for she had heard none except Friars) and did with such greediness drink thereof, that at her death she did express the fruit of her hearing, to the great comfort it of all those that repaired unto her. For albeit she suffered most grievous torment in her body, yet out of her mouth was heard nothing, but praising of God, except that sometimes she lamented the troubles of those that were troubled by her. Being sometimes demanded by her sisters; What she thought of that pain which she then suffered in body, in respect of that wherewith sometimes she was troubled in spirit. She answered, A thousand year of this torment, and ten times more joined unto it, is not to be compared in the quarter of an hour that I suffered in my spirit. I thank my God, through jesus Christ, that hath delivered me from that fearful pain, and welcome be this, even so long as it pleaseth his godly Majesty to exercise me therewith. A little before her departure, she desired her sisters and some others that were beside her, to sing a Psalm, and amongst others she appointed the 103. Psalm, beginning, My soul praise thou the Lord always, which ended, she said, At the Teaching of this Psalm, began my troubled soul, first effectually to taste of the mercy of my God, which now to me is more sweet and precious, then if all the kingdoms of the earth were given to me to possess them a thousand years. The Priests urged her with their Ceremonies and Superstitions. To whom she answered, Depart from me ye Sergeants of Satan: for I have refused, and in your own presence do refuse all your abominations. That which you call your Sacrament, and Christ's body (as ye have deceived us to believe in times past) is nothing but an Idol, and hath nothing to do with the right Institution of jesus Christ, and therefore in God's Name I command you not to trouble me. They departed, alleging, That she raved, and wist not what she said. And she shortly after slept in the Lord Jesus, to no small comfort of those that saw her blessed departing. This we could not omit of this worthy woman, who gave so notable a Confession, before that the great light of God's Word did universally shine throughout this Realm.  
At the first coming of the said john Knox, he perceiving divers who had a zeal to godliness, make small scruple to go to the Mass, or to communicate with the abused Sacraments in the Papistical manner, began as well in privy Conference as in Preaching, to show the impiety of the Mass, and how dangerous a thing it was, to communicate in any sort with Idolatry: wherewith the conscience of some being affrighted, the matter began to be agitate from man to man. And so was the said john called to Supper, by the Laird of Dun, for that same purpose, where were assembled David Forresse, Master Robert Lockart, john Willocke, and William Maitland of Lethington younger, a man of good Learning, and of sharp wit and reasoning. The Question was Proposed, and it was answered by the said john; That in no wise it was lawful to a Christian to present himself to that Idol. Nothing was omitted that might serve for the purpose, and yet was every head so fully answered, 
Note.  and especially one, whereunto they thought their great defence stood: To wit, That Paul at the commandment of james, and of the Elders of jerusalem, passed to the Temple, and feigned himself to pay his vow with others. This, we say, and other things, were so fully answered, that William Maitland concluded, saying, I see very perfectly that our shifts will serve nothing before God, seeing that they stand us in so small stead before men. The answer of john Knox to the fact of Paul, and to the commandment of james was; 
Note.  That Paul's fact had nothing to do with their going to Mass. For to pay Vows was sometimes God's Commandment, as was never Idolatry: But their Mass from the original, was, and remained odious Idolatry; Therefore the fact was most unlike. Secondarily, said he, I greatly doubt whether either james his commandment or Paul's obedience, proceeded of the holy Ghost: We know their counsel tendeth to this, 
Note.  That Paul would show himself one that observed diligently the very small points of the Law, to the end he might purchase to himself the favours of the Jews, who were offended at him, by reason of the bruits that were spread, That he taught defection from Moses. Now while he obeyed their counsel, he fell into the most desperate danger that ever he sustained before; whereby it was evident, That God approved not that mean of reconciliation; but rather, that he plainly declareth, That evil should not be done, that good might come of it. Evil it was for Paul to confirm those obstinate Jews in their Superstition by his example; 
Note diligently.  worse it was to him to expose himself and the Doctrine which before he had taught to slander and mockage. And therefore concluded the said john, That the fact of Paul, and the sequel that thereof followed, appeared rather to fight against them that would go to the Mass, then to give unto them any assurance to follow his example; unless that they would that the like trouble should instantly apprehend them, that apprehended him for obeying worldly-wise council. After these, and like reasonings, 
Mass abhorred.  the Mass began to be abhorred of such as before used it for the fashion and avoiding of slander (as then they termed it) john Knox, at request of the Laird of Dun, followed him to his place of Dun, where he remained a month, daily exercised in Preaching, whereunto resorted the principal men of that country. After this returning, his residence was most in Calder, whither repaired unto him, the Lord Erskin, the Earl of Argyle, than Lord of Lorne, and Lord james, than Prior of S. Andrews, and after Earl of Murrey, where they heard, and so approved his Doctrine, that they wished it to have been public. That same Winter he taught commonly in Edinburgh, and after Christmas, by the conduct of the Laird of Bar, and Robert campbel of Kingieancleuch, he came to Kyle, and taught in the Bar, in the house of the Ca●nell, in the Kingieancleuch, in the Town of Air, and in the houses of Uchiltrie and Gathgirth, and in some of them he ministered the Lords Table. Before Easter the Earl of Glencarne sent for him to his place of Fynlaston, where after Sermon, he also ministered the Lords Table. Whereof besides himself, were partakers, his Lady, two of his sons, and certain of his friends. And so returned he to Calder, where divers from Edinburgh, and from the Country about, assembled, as well for the Doctrine, as for the right use of the Lords Table, which before they had never practised. From thence he departed the second time to the Laird of Dun, and teaching then in greater liberty, the Gentlemen required, That he should minister likewise unto them the Table of the Lord Jesus, where were partakers, the most part of the Gentlemen of the Mernes, who God be praised, to this day do constantly remain in the same doctrine which then they professed. To wit, That they refused all society with Idolatry, and bend themselves to the uttermost of their powers to maintain the true Preaching of the Gospel of Jesus Christ, as God should offer unto them Preachers and opportunity. The bruit hereof spread (for the Friars from all quarters flocked to the Bishops) the said john Knox was summoned to appear in the Church of the black Friars in Edinburgh, the fifteenth day of May, which day the said john decreed to keep, and for that purpose john Erskin of Dun, with divers other Gentlemen assembled to the Town of Edinburgh. But that Diet held not. For whether the Bishops perceived informalitie in their own proceedings, or if they feared danger to ensue upon their extremity, it is unknown unto us. But the Saturday before the day appointed, they cust their own summons, and the said john, the same day of the summons taught in Edinburgh, in a greater audience than ever before he had done in that Town. The place was the Bishop of Dunkelles, his great lodging, where he continued in Teaching ten days, before and after noon. The Earl of Glencarne alured the Earl of Masrchell, who with Henry Drummond (his counsellor for that time) heard an exhortation (but it was in the night) who were so well contented with it, that they both willed the said john to write unto the Queen Regent somewhat that might move her to hear the Word of God. 
Note.  He obeyed their desire, and wrote that which after was published▪ which we have caused to be Printed at the end of this Book, and is called, The Letter to the Queen Dowager; Which was delivered unto her own hands by the said Alexander Earl of Glencarne: Which Letter when she had read, within a day or two, she delivered it to the proud Prelate Betone, Bishop of Glasgow, and said in mockage; Please you my Lord to read a Pasquil: Which words coming to the ears of the said john, was the occasion that to his Letter he made his additions, as yet may be seen. As concerning the threatenings pronounced against her own person, and the most principal of her friends; let these very flatterers see what had failed of all that he had written.  
While john Knox was thus occupied in Scotland, Letters came to him from the English Church that was assembled at Geneva (which was separated from that superstitious and contentious company that was at Frankford) commanding him in God's Name, as he that was their chosen Pastor, to repair unto them for their comfort. Upon the which the said john took his leave from us, almost in every congregation where before he had Preached, and exhorted us to Prayers, to Reading of the Scriptures, and mutual conference, until such time as God should give unto us greater liberty. And hereupon he sent before him to Deep, his mother in Law Elizabeth Bowes, and his wife Marjory, with no small dolour of their hearts, and of many of us. He himself by procurement and labours of Robert Campell of Kingi●ancleuch, remained behind in Scotland, and passed to the Earl of Argile, who then was in the castle campbel, where he taught certain days. The Laird of Glenurqahay (which yet liveth) being one of his auditors, willed the said Earl of Argile to retain him still, but he resolved on his journey, would not at that time stay for no request, adding, That if God blessed those small beginnings, and if that they continued in godliness, whensoever they pleased to command him, they should find him obedient. He said, That once he must needs visit that little flock which the wickedness of men had compelled him to leave. And so in the month of July he left this Realm, and past to France, and so to Geneva. Immediately after, the Bishops summoned him, and for non-appearance burned him in effigy, at the Cross of Edinburgh, in the year of our Lord 1555. from the which unjust Sentence the said john made his appellation, 
1555.  and caused to Print the same, and direct it to the Nobility and Commons of Scotland, 
Note.  as yet may be read. In the Winter that the said john abode in Scotland, 
You will find this Appellation at the end of this book.  appeared a Comet, the course whereof was from the South and South-West, to the North and North-east. It was seen the months of November, December, and January; It was called, The fiery bosom. Soon after died Christian King of Denmark; and War arose between Scotland and England, the Commissioners of both Realms were disappointed, who almost the space of six months had been upon the conditions of Peace, and were upon a near point of conclusion. The Queen Regent with her Council of the French faction decreed, 
War against England by the means of the Queen Regent.  War at New Battle, without giving any advertisement to the Commissioners for the part of Scotland.  
Such is the fidelity of Princes, guided by Priests, whensoever they seek their own affections to be served. In the end of that next harvest was seen upon the borders of England and Scotland a strange fire, which descended from the heaven, and burned divers corns in both the Realms, but most in England. There was presented to the Queen Regent, by Robert Ormestone, a Calf, 
A calf with two heads.  having two heads, whereat she skipped, and said, It was but a common thing. The War began in the end of the harvest, as is said, and conclusion was taken that Work should be assieged. The Army and Ordnance passed forward to Maxwell Hewcht. The Queen Regent remained in the Castle of Hume, and thinking that all things were in assurance, Monsieur Dosell, than Lieutenant for France, gave charge that the Canons should be transported over the water of Tweid, which was done with expedition (for the French in such facts are expert) but the Nobility of Scotland nothing content of such proceedings, 
The fact of the Nobility of Scotland, at Maxwel Hewcht  after consultation amongst themselves, passed to the Pavilion of Monsieur Dosell, and in his own face declared, That in no ways would they invade England. And therefore commanded the Ordnance to be retired: And so it was without further delay. This put an affray in Monsieur Dosells breeches, and kindled such a fire in the Queen Regent's stomach, as was not well slacked till her breath failed. And thus was that enterprise frustrate. But yet War continued, during the which, the Gospel of Jesus Christ began wondrously to flourish. For in Edinburgh began publicly to exhort William Harlow, john Dowglas who had (being with the Earl of Argyle) Preached in Leyth, and sometimes exhorted in Edinburgh. Paul Meaffen began publicly to Preach in Dundie, 
The second return of john Willock to Scotland.  and so did divers others in Angus and the Mernes. And last, at God's good pleasure arrived john Willocke, the second time from Emden, whose return was so joyful to the brethren, that their zeal and godly courage daily increased. And albeit he contracted a dangerous sickness, yet he ceased not from labours, but taught and exhorted from his bed some of the Nobility (of whom some are fallen back, amongst them the Lord Seaton is chief) with many Barons and Gentlemen his auditors, 
Lord Seton an Apostata.  and by him were godly instructed, and wondrously comforted. They kept their conventions, and held counsels with such gravity and closeness, that the enemies trembled. The Images were stolen away in all parts of the Country. 
The abolishing of Images, and trouble therefore.  And in Edinburgh was that great Idol called Saint Gyle, first drowned in the North Loch, after burnt, which raised no small trouble in the Town; for the Friars rooping like Ravens upon the Bishops, the Bishops ran upon the Queen, who to them was favourable enough, but that she thought it could not stand with her advantage to offend such a multitude as then took upon them the defence of the Gospel, 
The Preachers summoned.  and the name of Protestants. And yet consented she to summon the Preachers: whereat the protestants neither offended, neither yet thereof afraid, determined to keep the day of Summons, as that they did. Which perceived by the Prelates and Priests, 
The practice of Prelates, and what thereof ensued.  they procured a Proclamation to be publicly made, 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 read ye send them to the Border. Now so had God provided, That the quarter of the Westland (in the which was many faithful men) was that same day returned from the Border; who understanding the matter to proceed from the malice of the Priests, assembled themselves together, and made passage to themselves, till that they came to the very privy chamber, where the Queen Regent and the Bishops were. The Gentlemen began to complain upon their strange entertainment, considering that her Majesty had found in them so faithful obedience in all things lawful. While the Queen began to craft, a zealous and a bold man, james Chalmers of Gaithgyrth, said, Madam, we know that this is the malice and device of the jewels, 
The bold words of james Chalmers of Gaithgyrth.  and of that bastard (meaning the Bishop of S. Andrews) that standeth by you; we avow to God we shall make a day of it. They oppress us and our Tenants, for feeding of their idle bellies: They trouble our Preachers, and would murder them and us: Shall we suffer this any longer? No, Madam, it shall not be. And therewith every man put on his steel Bonnets. There was heard nothing of 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; I 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. 
O crafty flatterer!  And unto the Gentlemen, who were wondrously commoved, she turned again and said, O my hearts, should ye not love the Lord your God with allyour heart, with all your mind? And should ye not love your neighbours as yourself? With these and the like words she kept the Bishops from buffets at that time. And so the day of Summons being discharged, began the brethren universally farther to be encouraged. But yet could the Bishops in no sort be quiet; for Saint Gyles day approaching, they gave charge to the Provost-Ballies, and counsel of Edinburgh, either to get again the old Saint Gyle, or else upon their expenses to make a new Image. 
The command of the Bishop  The Counsel answered, That to them the charge appeareth very unjust; for they understood that God in some places had commanded Idols and Images to be destroyed: 
The answer of Edinburgh.  But where he had commanded Images to be set up, they had not read; and desired the Bishop to find a warrant for his commandment. Whereat the Bishop offended, 
Edinburgh appealeth from the sentence of the Bishop of S. Andrews.  admonished, under pain of cursing, which they prevented by a former appellation, appealing from him, as a partial and corrupt Judge, unto the Pope's Holiness; and so great things shortly following that, passed in oblivion. Yet would not the Priests and Friars cease to have that great solemnity, and manifest abomination, which they accustomedly had upon Saint Gyles day; to wit, They would have that Idol borne, and therefore was all preparations duly made. A Marmouset Idol was borrowed from the grey Friars (a silver piece of james Carmichell was laid in pledge) it was fast fixed with Iron nails, upon a barrow called there Fertor. 
Triumph for hearing of stock Gyle.  Their Asses, bloody Priests, Friars, Channons, and rotten Papists, with Tabors and Trumpeters, Banners and Bagpipes: And who was there to lead the reign, but the Queen Regent herself, with all her shavelings, for honour of that Feast. Well, about goeth it, and cometh down the high street, and down to the common Crosse. The Queen Regent dined that day in Alexander Carpentar his house, betwixt the Bows: And so when the Idol returned back again, she left it, and past in to her dinner. The hearts of the brethren were wondrously inflamed; and seeing such abomination so manifestly maintained, were decreed to be revenged. They were divided in several companies, whereof not one knew of another. There were some temporizers that day (amongst whom David Forresse, called the General, was one) who fearing the chance to be done, as it fell, laboured to stay the brethren; but that could not be: For immediately after that the Queen was entered in the lodging, some of those that were of the enterprise drew nigh to the Idol, as willing to help to bear him; and getting the Fertor upon their shoulders, began to shoulder, thinking that thereby the Idol would have fallen, but that was provided and prevented by the Iron nails, as we have said. And so began one to cry, 
The down casting of stock Gyle, and the discomfiture of Baal's Priests.  Down with the Idol, down with it: And then without delay it was pulled down. Some brag made the Priest's Patroness at the first; but when they saw the feebleness of their god (for one took him by the heels, and dading his head to the street, left Dagon without a head or hands, and said, Fie upon thee, thou young Saint Gyle, thy father would have tarried for such.) This considered (we say) the Priests and Friars fled faster than they did at Pinckey Clewch. There might have been so sudden a fray as seldom hath been amongst that sort of men within this Realm; for down goeth the Crosses, off goeth the Surplices, round Caps, Cornets with the Crowns. The grey Friars gaped, the black Friars blew, the Priests panted and fled, and happy was he that first got the house; for such a sudden fray came never amongst the generation of Antichrist within this Realm before. By chance there lay upon a stair a merry Englishman; 
A merry Englishman.  and seeing the discomfiture to be without blood, thought he would add some merriness to the matter: and so cried he over the stair, and said, Fie upon you whoresons, why have you broken order, down the street they passed in array, and with great mirth: why flee the villains now without order? turn and strike every man 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 that Bell had broken his neck, 
Note.  there was no comfort to his confused Army. The Queen Regent laid up this amongst her other inventions, till that she might have seen the time proper to have revenged it. Search was made for the doers, but none could be deprehended: For the brethren assembled themselves in such sort, in companies, singing Psalms, and praising God, that the proudest of the enemies were astonished. This Tragedy of Saint Gyles was so terrible to some Papists, that Durie, sometimes called for his filthiness Abbot Stottikin, and then entitled, Bishop of Galloway, left his Rhyming, 
The death of the Bishop of Galoway, and his last confession.  wherewith he was accustomed, and departed this life even as he had lived. For the Articles of his belief were. I refer. Decarte you. Ha, ha, the four Kings and all made. The devil go with it; It is but a varlet. From France we thought to have gotten a Ruby; And yet is he nothing but a Cahoobie. 
Qualis vita, finis ita.  With such Faith and such Prayers departed out of this life that enemy of God, who had vowed and plainly said, 
The Vow of that marked beast Dury, B. o● Galloway.  That in despite of God, so long as they that then were Prelates lived, should that Word (called the Gospel) never be Preached within this Realm. After him followed that belly-God Master David Panter, called, Bishop of Rosse, even with the like documents, 
The death of M David Panter.  except that he departed eating and drinking, which, together with the rest that thereupon depended, was the pastime of his life. The most part of the Lords that were in France at the Queen's Marriage▪ although that they got their leave from the Court, yet they forgot to return to Scotland. For whether it was by an Italian Posset, or French Feggs, or by the Pottage of their Apothecary (he was a Frenchman) there departed from this life, the Earl of Cassiles, the Earl of Rothesse's, Lord Fleming, and the Bishop of Orknay, 
The death of the Bishop of Orknay Reid, & ●  whose end was even according to his life: For after that he was driven back by a contratious wind, and forced to land again at Deep, perceiving his sickness to increase, he caused to make his bed betwixt his two coffers (some said upon them) such was his God, the gold that therein was enclosed, that he could not depart therefrom, so long as memory would serve him. The Lord james, than Prior of S. Andrews, had (by all appearance) licked of the same broth that dispatched the rest, for thereof to his death, his stomach doth testify. But God preserved for a better purpose. This same Lord james, after Earl of Murray, and the said Bishop were commonly at debate in matters of Religion; and therefore the said Lord, hearing of the Bishop's disease, came to visit him: and finding him not so well at a point, as he thought he should have been, and as the honour of the country required, said unto him; Fie, my Lord, how lie you so? will you not go to your Chamber, and not lie here in this utter Room. 
Orknays' answer and his friends home.  His answer was; I am well where I am, my Lord, so long as I can tarry, for I am near unto my friends (meaning his coffers, and the gold therein.) But my Lord (said he) how long have you and I been in plea for Purgatory, 
Note.  I think that I shall know ere it be long whether there be such a place or not. While the other did exhort him to call to mind the promises of God, and the virtue of Christ's death: He answered, Nay my Lord, let me alone, for you and I never agreed in our life, and I think we shall not agree now at my death, I pray you therefore let me alone. The said Lord james departed to his Lodging, and the other shortly after departed this life; whither, the great day of the Lord will declare.  
When the word of the departing of so many Patrons of Papistry, and of the manner of their departing, came unto the Queen Regent, after astonishment and musing, 
The Queen Regent's sentence of the death of her Papists.  she said; What shall I say of such men? They left me as beasts, and as beasts they die: God is not with them, neither with that which they enterprise. While these things were in doing in Scotland and France, that perfect hypocrite, Master john Synclare, than Deane of Lestarrige, and now Lord Precedent, and Bishop of Brechin, began to Preach in his Church of Lestarrige, and at the beginning held himself so indifferent, 
Dean of Lestarrige hypocrite began to preach.  that many had opinion of him, That he was not far from the Kingdom of God. But his hypocrisy could not long be cloaked: for when he understood that such as feared God began to have a good opinion of him, and that the Friars and others of that sect began to whisper, That if he took not heed in time to himself and unto his Doctrine, he would be the destruction of the whole state of the Church. This by him understood, he appointed a Sermon, in the which he promised to give his judgement upon all such heads, as then were in controversy in the matters of Religion. The bruit hereof made his audience great at the first: But that day he so handled himself, that after that no godly man did credit him: for he not only gainsaid the Doctrine of Justification and of Prayer, which before he had taught, but also he set up and maintained Papistry to the uttermost prick, yea, Holywater, Pilgrimage, Purgatory, and Pardons were of such virtue in his conceit, That without them he looked not to be saved. In this mean time the Clergy made a brag, That they would dispute. But M. David Panter, 
M. David Panters counsel 〈◊〉 his forsworn brethren the Bishops.  which then lived and lay at Lestarrige, dissuaded them therefrom, affirming, That if ever they disputed, but where themselves were both Judge and party, and where that fire and sword should obey their decree, that then their cause was marred for ever: For their victory stood neither in God nor in his Word; but in their own wills, and in the things concluded by their own counsels (together with sword and fire) whereto (said he) these new upstart fellows will give no place, but they will call you to your Count-book, and that is, to the Bible; and by it ye will no more be found the men that ye are called, than the Devil will be approved to be God. And therefore if ye love yourselves enter never into disputation, neither yet call ye the matter into question, but defend your possession, or else all is lost. Caiaphas could not give any better counsel to his companions, but yet God disappointed both them and him, as after we shall hear. At this same time some of the Nobility directed their 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. The Tenor of their Letter is this.  
Grace, Mercy, and Peace for Salvation. DEarly Beloved in the Lord,  
the faithful that are of your acquaintance in these parts (thanks be unto God) are steadfast in the belief wherein ye left them, 
The second Vocation of john Knox, by Letters of the Lords.  and have a godly thirst and desire day by day of your presence again: Now if the Spirit of God will so move you, and grant time unto you, we all heartily desire you, in the Name of the Lord, That ye would return again into these parts, where you shall find all the faithful that ye left behind you, not only glad to hear your doctrine, but also ready to jeopard their lives and goods for the setting forward of the glory of God, as he will permit. And albeit the Magistrates in this Country be as yet but in the state ye left them in, yet at the making hereof we have no experience of any more cruelty to be used, then was before: But rather we have belief, That God will augment his Flock, because we see daily the Friars, enemies to Christ's Gospel, in less estimation with the Queen, and the Nobility of our Realm. This, in few words, is the mind of the faithful being present, and others absent. The rest of our minds this faithful Bearer will show you at length. Thus fare ye well in the Lord.  
At Sterlin the tenth of March, Anno 1556. This is the true Copy of the Letter, being subscribed by the names under-written. Sic subscribitur, 

Glencarne.  
Lorne, now Argyle.  
Erskin.  
james Stewart.    
The Letters were delivered to the foresaid john in Geneva, by the hands of james Sym, who now resteth with Christ, and of james Barrone, who yet liveth. In the Month of May, immediately after these Letters were received and advised upon, he took consultation, as well with his own Church, as with that notable servant of God john Calvine, and with other godly Ministers; who 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 them with reasonable expedition, and so soon as he might put order to that dear Flock that was committed to his Charge. And so in the end of the next September after, he departed from Geneva, and came to deep, where there met him contrary Letters, as by 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, my Right Honourable, I came to deep the four and twentieth day 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 unto 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, which made mention, that a new consultation● was appointed for final conclusion of the matter before purposed; and willed me therefore to abide in these parts till the determination of the same. The other Letter was directed from a Gentleman to a friend, with charge to advertise me, That he had communed with all those that seemed most frank 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 was partly confounded, and partly was pierced with anguish and sorrow. Confounded I was, that I had so far traveled in the matter, moving the same to the most godly and most learned that this day we know to live in Europe, to the effect that I might have their judgements and grave counsels, for assurance as well of your consciences, as of mine, in all enterprises. And then that nothing should succeed of so long consultation, cannot but redound, either to your shame or mine. For either it shall appear that I was marvellous vain, being so solicited, where no necessity required; Or else that such as were movers thereto, lacked the ripeness of judgement in their first Vocation. To some it may appear, a small and light matter, that I have cast off, and as it were abandoned, as well my particular care, as my public Office and Charge, leaving my house and poor family destitute of all head, save God only, and committing that small (but to Christ dearly beloved) flock, over the which I was appointed one of the Ministers, to the charge of another. This, I say, to worldly men, may appear a small matter: But to me, it was and is such, that more worldly substance than I will express, could not have caused me willingly to behold the eyes of so many grave men weep at once for my cause, as that I did in taking my last good night from them: To whom if it please God that I return, and question be demanded, What was the impediment of my purposed journey, judge you what I shall answer. The cause of my dolour and sorrow (God is my 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 Gospel, deliver you from Bondage. I mean not only that perpetual fire and torment prepared for the devil, 
Note.  and for such as denying Christ Jesus, and his known Verity, do follow the sons of wickedness to perdition (which most is to be feared) but also that thraldom and misery that shall apprehend your own bodies, your children, subjects, and posterity, whom ye have betrayed (in conscience I can except none that bear the name of Nobility) and presently fight to betray them and your Realm to the slavery of strangers. The War begun (although I acknowledge it to be the work of God) shall be your destruction, unless that betime remedy be provided. God open your eyes, that ye may espy and consider your own miserable estate. My words shall appear to some, sharp, and undiscreetly spoken. But as charity ought to interpret all things to the best, so ought wise men to understand, That a true friend cannot be a flatterer. Especially, when the questions of salvation both of body and soul are moved; and that not of one, nor of two, but as it were of a whole Realm or Nation. What are the sobs, and what is the affection of my troubled heart, God shall one day declare: But this will I add to my former rigour and severity, to wit, If any persuade you for fear of dangers that may follow, to faint in your former purpose, be he so wise and friendly, let him be judged of you both foolish, 
Note.  and your mortal enemy: Foolish, for because he understood nothing of God's approved wisdom; and enemy unto you, because he laboured 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. 
Let the Papists themselves judge of what spirit these sentences could proceed.  ) But O joyful and comfortable are the troubles and adversities, which man sustaineth for accomplishment of Gods will revealed by his word! For how terrible soever they appear to the judgement 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. The subtle craft of Pharaoh many years joined with his bloody cruelty, was not able to destroy the male children of Israel; neither were the waters of the Red Sea, much less the rage of Pharaoh able to confound Moses, and the company which he conducted, and that because the one had Gods Promise that they should multiply; and the other had his Commandment to enter into such dangers. I would your wisdoms should consider that our God remaineth one, and is immutable; and that the Church of Christ Jesus hath the same promise of protection and defence, 
The duty of the Nobility.  that Israel had of multiplication: And farther, That no less cause have ye to enter into your former enterprise, than Moses had to go to the presence of Pharaoh (for your vassals, yea your brethren are oppressed, their bodies and souls holden in bondage, and God speaketh to your consciences, (unless ye be dead with the blind world) that ye 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. 
The letter lost by negligence and troubles.  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 do falsely 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 uttermost of your power. Advise diligently, I beseech you, with the points of that Letter which I directed to the whole Nobility; and let every man apply the matter and case to himself; for your conscience shall one day be compelled to acknowledge, That the Reformation of Religion, and of public enormities, 
God grant that our Nobility would yet understand.  doth appertain to more than to the Clergy, or chief Rulers, called Kings. The mighty Spirit of the Lord Jesus rule and guide your counsels to your eternal glory, your eternal comfort, and to the consolation of your brethren. Amen.  
From deep the 27 of October. 1557.  
These Letters received and read, together with others directed to the whole Nobility, and some to particular Gentlemen, as to the Lairds of Dun and Petarrow, new consultation was had what was best to be done; and in the end it was concluded, That they would follow forward their purpose once intended, 
Note.  and would commit themselves, and whatsoever God had given them, into his hands, rather than they would suffer Idolatry so manifestly to reign, and the Subjects of that Realm so to be defrauded, as long as they had been of the only food of their souls, the true Preaching of Christ's Gospel. And that every one should be the more assured of other, a common Bond was made, and by some subscribed: The tenor thereof followeth.  

The first Covenant of Scotland.  WE perceiving how Satan in his members, the Antichrists of our time, cruelly do rage, seeking to overthrow and destroy the Gospel of Christ, and his Congregation, aught, according to our bounden duty, to strive in our Master's Cause, 
1557  
Those that then did oppose Popery, were called the Congregation.  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 according to our power, to have faithful Ministers, truly and purely to minister Christ's Gospel and Sacraments to his people. We shall maintain them, nourish them, and defend them; the whole Congregation of Christ, and every Member thereof according to our whole powers, and waging of our lives, against Satan and all wicked power that doth intend Tyranny or trouble against the foresaid Congregation. Unto the which holy Word, and Congregation, we do join us; and so do forsake and renounce the Congregation of Satan, with all the superstitious abomination and idolatry thereof. And moreover, shall declare ourselves manifestly enemies thereto, By this our faithful Promise before God, 
Note.  testified to this Congregation, by our Subscription at these Presents. 
The Earl of Argyle the first man in this Covenant.   
At Edinburgh the third of December, anno 1557. God called to witness. Sic subscribitur. 

A. Earl of Argyle.  
Glencarne.  
Mortoun.  
Archibald, Lord of Lorne.  
john Erskin of Dun,  
Et caetera.    
A little before that this Bond was subscribed by the forewritten, and many other Letters were directed again to Io. Knox from the said Lords, 
The third Vocation of john Knox, by the Lords and Churches of Scotland.  together with their Letters to M. Calvin, craving of him, That by his authority he would command the said john once again to visit them. These Letters were delivered by the hands of M. john Grace, in the Month of November, anno 1558. who at that same time passed to Rome, for expedition of the Bows of the Bp. of Rosse, to M. Henry Sinclar. Immediately after the subscription of this foresaid Bond, the Lords and Barons professing Christ Jesus, convened frequently in counsel: in the which these Heads were concluded: First, It is thought expedient, advised, and ordained, That in all Parishes of this Realm the Common-Prayer be read weekly on Sunday, and other Festival days publicly in the Parish Churches, with the Lessons of the Old and New Testament, conformed 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, while afterward that God move the Prince to grant public Preaching by faithful and true Ministers.  
These two heads concerning the Religion, and some others concerning the policy being concluded, the old Earl of Argyle took the maintenance of john Dowglas, caused him to Preach publicly in his house, and reform many things according to his counsel. The same boldness took divers others, as well within Towns, as in the country, which did not a little trouble the Bishops and Queen Regent: As by this Letter and Credit committed to Sir David Hamilton, from the Bishop of S. Andrews to the said Earl of Argyle may be clearly understood.  
The Bishop's Letter to the old Earl of Argyle.  
MY Lord, after most hearty commendations, this is to advertise your Lordship that we have directed this Bearer our Cousin towards your Lordship, in such business and affairs as concerneth your Lordship's honour, profit, and great well-being, as the said Bearer will declare to your Lordship at more length. I pray your Lordship, effectuously to advert thereto, and to have care to use your Lordship's friends, that always hath wished the honour, profit, and prosperity of your Lordship's house, as of our own. I pray you give credit to the Bearer. jesus have your Lordship in everlasting keeping.  
Of Edinburgh, the five and twentieth day of March, Anno 1558. Sic subscribitur. Your Lordships at all power Saint Andrews.  
Follows the Credit.  
MEmorandum, To Sir David Hamilton, to my Lord Earl of Argyle, in my behalf, and let him see and hear every Article.  

1. Imprimis, To repeat the ancient blood of his house, how long it hath stood, how notable it hath been, and so many Noblemen hath been Earls, Lords and Knights thereof: How long they have reigned in their parts, true and obedient both to God and the Prince, without any spot in their days in any manner of sort: And to remember how many notable men are come of his house.  
2. Secondly, To show him the great affection I bear towards him, his blood, house, and friends, and of the ardent desire I have of the perpetual standing of it in honour and fame, with all them that are come of it: Which is my part, for many and divers causes, as you shall see.  
3. Thirdly, To show, my Lord, how heavy and displeasing it is to me, now to hear, That he who is and hath been so Noble a man, should be seduced and abused, by the flattery of such an infamed person of the Law, and men sworn Apostate, that under the pretence that he giveth himself forth as a Preacher of the Gospel and Verity, under that colour, setteth forth Schisms and Divisions in the holy Church of God, with Heretical Propositions, thinking that under his maintenance and defence, to infect this Country with Heresy, persuading my said Lord, and others, his children and friends, that all that he speaketh is Scripture, and conform thereunto, albeit that many of his Propositions are many years passed condemned by general Counsels, and the whole state of Christian people.  
4. Fourthly, To show to my Lord how perilous this is to his Lordship and his house, and decay thereof, in case that authority should be sharp, and should use rigour conform both to Civil and Canon, and also your own Municipal law of this Realm.  
5. Fifthly, to show his Lordship how woe I would be, either to hear, see, or know any displeasure that might come to him, his son, or any of his house or friends, and especially in his own time and days. And as how great displeasure I have now to hear great and evil bruits of him that should in his old age, in a manner, vary from his faith, and to be altered therein when the time is that he should be most sure and firm therein.  
6. Sixthly, To show his Lordship that there is delation of that man called Dowglas, or Grant, of sundry Articles of Heresy which lieth to my charge and conscience to put remedy to, or else all the pestilentious Doctrine he sows, and such like, all that are corrupt by his Doctrine, and all that he draweth from our Faith and Christian Religion, will lie to my charge before God: and I to be accused before God for overseeing of him, if I put not remedy thereto, and correct him for such things he is delated of. And therefore that my Lord consider, and weigh it well, how highly it lieth both to my honour and conscience: for if I favour him, I shall be accused for all them that he infects and corrupts in Heresy.  
7. Seventhly, Therefore I pray my Lord, in most hearty manner to take this matter in the best part for his own conscience, honour, and weal of himself, house, friends, and servants: and sick like for my part, and for my conscience and honour. Then considering that there are divers Articles of Heresy to be laid to him, that he is dilated of, and that he is presently in my Lord's company: That my Lord would by some honest way part with this man, and put him from him, and from his son's company: For I would be right sorry that any being in any of their companies should be called for such causes, or that any of them should be bruited to hold any sick man. And this I would advertise, my Lord, and have his Lordship's Answer and Resolution, before any Summons passed upon him.  
8. Eighthly, Item, If my Lord would have a man to instruct him truly in the Faith, and Preach to him, I would provide a learned man to him, and I shall answer for his true Doctrine, and shall Pand my soul that he shall teach nothing but truly, according to our Catholic Faith. Of Edinburgh, this last of March 1558.   
Sic subscribiter. Saint Andrews.  
Moreover, I hope your Lordship will call to good remembrance, and weigh the great and heavy murmur against me, both by the Queen, the Churchmen, Spiritual and Temporal estates, and well given people, moaning, crying, and murmuring at me greatly, That I do not my Office: To those such infamous persons with such perversed Doctrine within my Dioceses, and this Realm, by reason of my Legacy and Primacy, which I have the rather sustained and long suffered, 
Flesh & blood is preferred to God with the Bishop.  for the great love that I had to your Lordship and posterity, and your friends and your house: As believing surely your Lordship's wisdom should not have maintained and meddled with such things that might do me dishonour or displeasure, considering that I have been ready to put good order thereto always, but have modestly abstained, for the love of your Lordship and house aforesaid, that I bear truly; knowing and seeing the great harm, and dishonour, and lack apparently that might come there through, in case your Lordship remedy not the same hastily, whereby we might both be quiet of all danger, which doubtless will come upon us both, if I use not my Office, or that he be called, while that he is now with your Lordship, and under your Lordship's protection.  
Subscribed again. Saint Andrews.  
By these former Instructions thou mayest perceive (Gentle Reader) what was the care that this Pastor, or rather Impostor, with his Complices took to feed the flock committed to their charge (as they allege) and to gain-stand false Teachers: Here is oft mention of conscience, of Heresy, & such other terms that might fray the ignorant, and deceive the simple. But we hear no crime in particular laid to the charge of the accused, and yet is he condemned as a forsworn Apostata. This was my Lord's conscience, which he learned of his fathers the Pharisees, old enemies to Christ Jesus, who condemned him before they heard him. But who ruled my Lord's conscience, when he took his cousin's wife, the Lady Gilton. Consider thou the rest of his persuasions, & thou shalt clearly see, That honour, estimation, love to house and friends, is the best ground that my Lord Bishop hath, why he should persecute Jesus Christ in his members. We thought good to insert the answers of the said Earl, which follow.  
Memorandum, This present Writ is to make answer particularly to every Article, directed from my Lord of S. Andrews to me, by Sir David Hamilton, which Articles are in number nine; and here repeated and answered, as I trust, to his Lordship's contentment.  
1. THe first Article putteth me in remembrance of the antiquity of the blood of my house, how many Earls, Lords, and Knights hath been thereof; how many Noblemen descended of the same house, how long it continued true to God and the Prince, without spot, in their days, in any manner of sort.  
Answer, True it is, my Lord, that there is well-long continuance of my house, by God's providence, and benevolence of our Princes whom we have served, 
Note.  and shall serve truly, next to God. And the like obedience, towards Gods and our Princes remaineth with us yet, or rather better, (praised be the Lords Name) neither know we any spot towards our Princess, and her due obedience. And if there be offence towards God, he is merciful to remit our offences. For he will not the death of a sinner. Like as it standeth in his omnipotent power to make up houses, to continue the same to alter them, to make them small or great, or to extinguish them according to his own inscrutable wisdom. For in exalting, depressing, and changing of houses, the laud and praise must be given to that one eternal God, in whose hands the same standeth.  
2. The second Article beareth the great affection and love your Lordship beareth towards me and my house, and of the ardent desire ye have of the perpetual standing thereof in honour and fame with all them that are coming of it.  
Answ. Forsooth it is your duty to wish good unto my house, and unto them that are coming of the same; not only for the faithfulness, amity, and society that hath been between our forefathers; but also for the late conjunction of blood that is between our said house, if it be God's pleasure that it have success. Which should give sufficient occasion to your Lordship to wish good to my house and perpetuity, with God's glory, without which nothing is perpetual, unto whom be praise and worship for ever and ever. Amen.  
3. Thirdly, Your Lordship declareth how displeasant it is to you that I should be seduced by an infamed person of the Law, and by the flattery of a forsworn Apostata, that under pretence of his giving forth, maketh us to understand, That he is a Preacher of the Gospel, and therewith raiseth Schisms and Divisions in the whole Church of God: And by our maintenance and defence would infect this Country with Heresy, alleging that to be Scripture, which these many years past hath been condemned as Heresy by the general Counsels, and whole estate of Christian people.  
Answ. The God that created heaven and earth, and all that is therein, preserve me from seducing: for I dread others; many under the colour of godliness are seduced, and think that they do God a pleasure, when they persecute one of them that profess his Name. What that man of the Law is, we know not; we hear none of his flattery, his perjured Oath of Apostasy is unknown unto us: But if he have made any unlawful Oath, contrary to God's commandment, it were better to violate it, then to observe it. He Preaches nothing to us but the Gospel, if he would do otherwise, we would not believe him, nor yet an Angel of heaven: we hear him sow no Schisms nor Divisions, but such as may stand with God's Word, which we shall cause him to confess, in presence of your Lordship and the Clergy, when ye require us thereto. And as to it that hath been condemned by general Counsels, we trust you know well, that all the general Counsels have been at diversity among themselves, and never two of them universally agreeing in all points, in so much as they are of men. But the Spirit of Verity that bears testimony of our Lord Jesus, hath not, neither can err. For heaven & earth shall perish, ere one jot of it perish. Beyond this, my Lord, neither teacheth he neither will we accept of him, but that which agrees with the Word of God, set forth by the Patriarches, Prophets, Apostles, and Evangelists, left to our salvation in express words. And so my Lord, to condemn the Doctrine not examined, is not required: For when your Lordship pleaseth to hear the confession of that man's Faith, the manner of his Doctrine, which agreeth with the Gospel of Jesus Christ, I will cause him to assist to judgement, and shall be present there at God's pleasure, that he may render reckoning of his belief, and our Doctrine to the superior Powers, according to the prescription of that blood of the eternal Testament, sealed by the Immaculate Lamb; To whom with the Father and the holy Spirit, be all honour and glory for ever and ever. Amen.  
4. The fourth Article puts me in remembrance, how dangerous it is, if the Authority would put me to it, and my House, according to comely and common Laws, and our own municipial Laws of this Realm, and how it appeareth to the decay of our House.  
Answ. All Laws are (or at least should be) subject to God's Law, which Law should be first placed, and planted in every man's heart, it should have no impediment. Men should not abrogate it, for the defence and setting up of their own advantage. If it would please Authorities to put at our House, 
Note diligently.  for confessing of God's Word, or for maintenance of his Law: God is mighty enough in his own Cause, he should be rather obeyed then man. I will serve my Prince, with body, heart, goods, strength, and all that is in my power, except that which is God's duty, which I will reserve to him alone; that is, To worship him in truth and verity, and as near as I can to conform to his written Word, to his own honour, and obedience of my Princess.  
5. The fifth Article puts me in remembrance how woe your Lordship would be, to hear, to see, or know any displeasure that might come to me, my son, or any of my House, and especially in my time and days: And as to hear the great and evil brute of me, that should now in my old age in a manner, begin to vary in my Faith, and to be altered therein, when it is time that I should be most sure and firm therein.  
Ans. Your Lordship's good will is ever made manifest unto me in all your Articles, that you should be sorry to hear, see, or know my displeasure, for the which I am bound to render your Lordship thanks, & shall do the same assuredly. But as for wavering in my Faith, God forbid that I should so do: For I believe in God the Father Almighty, Maker of heaven & earth; And in Jesus Christ his only Son our Saviour. My Lord, I vary not in my Faith; but I praise God, that of his goodness now in my latter days, hath of his infinite mercy opened his bosom of grace unto me, to acknowledge him the eternal Wisdom, his Son Jesus Christ, my one sufficient Satisfaction, to refuse all Idolatry, Superstition, and Ignorance, wherewith I have been blinded in times past, and now believe that God will be merciful unto me; for now he hath declared his blessed Will clearly to me, before my departing out of this transitory life.  
6. The sixth Atticle declareth, That there are delations of sundry points of Heresy upon that man, Dowglas or Grant, which lies to your charge and conscience to put remedy to; or else that all the pestilentious doctrine he sows, and all whom he corrupteth with his seed, will be required at your hands, and all whom he draws from your Christian Faith; and if ye should suffer him, that ye will be accused for all them whom he infecteth with Heresy; and therefore to regard your Lordship's honour and conscience therein.  
Answ. What is his surname I know not, but he calleth himself Dowglas; for I know neither his father nor his mother: I have heard him teach no Articles of heresy, but that which agreeth with God's Word. For I would maintain no man in heresy or error. Your Lordship regards your conscience in the punishment thereof: I pray God that ye do so, and examine well your conscience. He preacheth against Idolatry; I remit to your Lordship's conscience, if it be heresy or not. He preacheth against adultery and fornication, I refer that to your Lordship's conscience. He preacheth against hypocrisy, I refer that to your Lordship's conscience. He preaches against all manner of abuses, and corruption of Christ's sincere Religion, I refer that to your Lordship's conscience. My Lord, I exhort you, in Christ's Name, to weigh all these affairs in your conscience, and consider if it be your duty also, not only to suffer this, but in like manner to do the same. This is all, my Lord, that I vary in my old age, and in no other thing, but that I knew not these offences to be abominable to God, and now knowing his will by manifestation of his Word, abhor them.  
7. The seventh Article desireth me to weigh these matters in most hearty manner, and to take them in best part, for the weal of both our consciences, my house, friends and servants, and put such a man out of my company, for fear of the rumour and brute that should follow thereupon, by reason he is delated of sundry heresies: And that your Lordship would be sorry to hear any of your servants delated or bruited for such a cause, or for holding of any such men; and that your Lordship would understand mine answer hereunto, or any summons passed thereupon.  
Answ. I thank your Lordship greatly, that ye are so solicited for the weal of me and of my house, and are so humane, as to give me advertisement, before ye have summoned, of your own good will and benevolence. I have weighed these matters, as highly as my judgement can serve me, both for your Lordship's honour and mine. And when that I have reasoned all that I can do with myself in it; I think it always best to serve God, and obey his manifest Word, and not be obstinate in the contrary, 
Note.  and to give their due obedience to our Princes, Rulers, and Magistrates, and to hear the voice of God's Prophets, declaring his good promise to them that repent, and threatening to obstinate wicked doers, everlasting destruction. Your Lordship knows well the man, he hath spoken with your Lordship: I thought you content with him, I hear no occasion of offence in him, I cannot well want him, or some Preacher. I cannot put away such a man, without I knew him an offender, as I know not; for I hear nothing of him, but such as your Lordship's self hears of him, and such as he yet will profess in your presence, whensoever your Lordship requires. Such a man that is ready to present himself to judgement, should not be expelled without knowledge of the cause; for like as I answered before in another Article, when your Lordship pleaseth, that all the Spiritual and Temporal men of estate in Scotland be assembled, I shall cause him to render an account of his belief and Doctrine in your presences, then if he deserves punishment and correction, let him so suffer; if he be found faithful, let him live in his faith.  
8. The eight Article proposes to me, That your Lordship would take the labour to get me a man to instruct me in your Catholic Faith, and to be my Preacher, for whose Doctrine ye would lay your soul, that he would teach nothing, but truly conform to your faith.  
Answ. God Almighty send us many of that sort, that will preach truly, and nothing but a Catholic or Universal Christian Faith; and we Highland rude people have miss of them. And if your Lordship would get and provide me such a man, I should provide him a corporal Living, as to myself, with great thanks unto your Lordship: For truly, I and many more have great miss of such men. And because I am able to sustain more than one of them, I request your Lordship earnestly, to provide me a man as ye wrote; for the harvest is great, but the labourers are few.  
9 The last and ninth Article putteth me in remembrance to consider what murmur your Lordship suffers, and great brute, at many men's hands, both Spiritual and Temporal, and at the Queen's hand, and other well given people, for not putting order to these affairs; and that your Lordship hath abstained from execution hereof, for love of my House and Posterity, to the effect that myself should remedy it, for fear of the dishonour that might come upon us both for the same: which being remedied, might bring us out of all danger.  
Answ. My Lord, I know well what murmur and indignation your Lordship suffers at enemy's hands of all estates, for not pursuing of poor simple Christians: And I know, That if your Lordship should use their counsel, who would by bloodshedding and burning of poor men, to make your Lordship serve their wicked appetites; Yet your Lordship knows your own duty, and should not fear the danger of men, as of him whom ye profess. And verily, my Lord, there is nothing that may be to your Lordship's relief in this behalf, but I will use your Lordship's counsel therein, and further the same, God's honour being first provided, and the Truth of his eternal Word having liberty. And to abstain for my love from pursuit, as your Lordship hath signified, I am indebted to your Lordship, as I have written divers times before. But there is one above, for whose fear ye must abstain from bloodshedding, or else, my Lord, knock in your conscience. Last of all, your Lordship please to consider how desirous some are to have sedition amongst friends; how mighty the devil is to sow discord; how that many would desire no better game, but to hunt us at other. I pray your Lordship beguile them, we will agree upon all purposes with God's pleasure, standing to his glory. There are divers Houses in Scotland near us, that profess the same God secretly; they desire but that ye begin the bargain at us; and when it begins at us, God knows the end thereof, and who shall bide the next put. My Lord, consider this; make no Preparative of us: Let not the vain exhortation of them that regard little of the weal and strength of both our Houses, stir up your Lordship as they would, to do against God, your own conscience, and the weal of your posterity for ever. And therefore now in the end I pray your Lordship weigh these things wisely; and if ye do otherwise, God is God, was, and shall be God, when all is wrought that man can work.  
This answer received, the Bishop and his complices found themselves somewhat disappointed; for the Bishops looked for nothing less, then for such Answers from the Earl of Argyle; and therefore they made them for their extreme defence, that is, To corrupt, and by buds to stir up the Queen Regent against us; as in the second Book we shall more plainly hear. Shortly after that, God called to his mercy the said Earl of Argyle from the miseries of this life; whereof the Bishops were glad; for they thought that their great enemy was taken out of the way, but God disappointed them: For as the said Earl departed most constant in the true Faith of Jesus Christ, with a plain renounciation of all Impiety, Superstition, and Idolatry; so he left it to his Son in his Testament, That he should study to set forward the public and true preaching of the Gospel of Jesus Christ, 
Note the Earl of Argyle his Testament.  and to suppress all Superstition and Idolatry to the uttermost of his power. In which point small fault can be found with him unto this day. 10 Maii, Anno 1568. God be merciful unto other offences. Amen.  

The Blind, Crooked, Lame, Widows, Orphans, and all other poor, so visited by the hand of God as cannot work:  
To all the flock of Friars within this Realm, we wish restitution of wrongs past, and reformation in times coming, for Salvation.  
YE yourselves are not ignorant (and though ye would be) it is now (thanks be to God) well known to the whole world, by his most infallible Word, That the Benignity or Alms of all Christian people pertaineth to us alone; which ye, being whole of body, strong, sturdy, and able to work, what under pretence of poverty (and yet nevertheless possessing most easily all abundance) what through cloaked and hidden humility (though your proudness is known) and what feigned holiness (which now is declared to be Superstition and Idolatry) have these many years, expressly against God's Word, and the practice of his holy Apostles, to our great torment (alas) most falsely stolen from us. And as ye have by your false doctrine and wresting of God's Word, learned of your father Satan, induced the whole people, high and low, into a sure hope and belief, That to cloth, feed, and nourish you, is the only most acceptable Alms allowed before God; and to give a penny, or a piece a bread once in a week is enough for us. Even so ye have persuaded them to build you great Hospitals, and maintain you therein by their force, which only pertains now to us by all Law, as builded and given to the poor, of whose number ye are not, nor can be reputed, neither by the Law of God, nor yet by no other Law proceeding of Nature, Reason, or Civil Policy. Wherefore seeing our number is so great, so indigent, and so heavily oppressed by your false means, that none taketh care of out misery: And that it is better for to provide there our impotent members, which God hath given us, to oppose to you in plain controversy, then to see you hereafter (as ye have done afore) steal from us our houses, and ourselves in the mean time to perish and die for want of the same. We have thought good therefore, ere we enter with you in the conflict to warn you, in the Name of the great God, by this public writing, affixed in your gates where ye now dwell, that ye remove forth of our said Hospitals, betwixt this and the Feast of Whit-sunday next: So that we the only lawful proprietaries thereof, may enter thereinto, and afterward enjoy the commodities of the Church, which ye have hereunto wrongfully holden from us. Certifying you, if ye fail, we will at the said term, in whole number (with the help of God, and assistance of his Saints in earth, of whose ready support we doubt not) enter and take possession of our said Patrimony, and eject you utterly forth of the same.  
Let him therefore that before hath stolen, steal no more, but rather let him work with his hands, that he may be helpful to the poor.  
From all Cities, Towns, and Villages of Scotland, january 1. 1558.   
The Bishops continued in their Provincial Council even unto that day that john Knox arrived in Scotland, and that they might give some show to the people that they minded Reformation; they dispersed abroad a rumour thereof, and set forth somewhat in Print, which of the people was called, The twopenny Faith. Amongst their acts there was much a do, for Caps, Shave crowns, Typpets, Long Gowns, and such other trifles.  
Item, That none should enjoy Office, or Benefice Ecclesiastical, except a Priest.  
Item, That no Churchman should nourish his own children, in his own company but that every one should hold the children of others.  
That none should put his own son in his own benefice.  
That if any were found in open Adultery, for the first fault he should lose the third of his Benefice, for the second time the half, and for the third the whole Benefice.  
But here from appealed the Bishop of Murray, and other Prelates, saying, That they would abide at the Canon-Law. And so they might well enough do, so long as they remained Interpreters, Dispensators, Makers, and Disanullars of the Law. But let the same Law have the true interpretation, and just execution, and the Devil shall as soon be proved a true and obedient servant unto God, as any of that sort shall be proved a Bishop, or yet to have any just authority within the Church of Christ Jesus. But we will return to our History.  
The persecution was decreed as well by the Queen Regent as by the Prelates. 
Note.  But there rested a point which the Queen Regent and France had not at that time obtained; 
Here is one Solecism in State expression, newly invented by the Court Parasites.  to wit, That the Crown matrimonial should be granted to Francis, husband to our Sovereign, and so should France and Scotland be but one kingdom. The Subjects of both the Realms to have equal liberty, Scottishmen in France, and Frenchmen in Scotland. The glister of the profit that was judged hereof to have ensued to Scottishmen, at the first sight blinded many men's eyes. But a small wind caused that mist suddenly to vanish away: For the greatest Offices and Benefices within the Realm were appointed for the Frenchmen: Monsieur Ruby kept the great Seal; Vielmort was Controller; Melrosse and Kelso should have been a commends to the poor Cardinal of Lorraine. The freedoms of Scottish Merchants were restrained in Roan, and they compelled to pay Tole and Taxations others then their ancient Liberties did bear. To bring this head to pass; to wit, to the Matrimonial Crown, the Queen Regent left no point of the Compass unsailed with the Bishops and Priests. She practised on 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 banded together, that they stop all good order. But will ye be favourable unto me in this suit of the Matrimonial Crown, to be granted to my daughter's husband, Then shall we see how I shall handle these Heretics and Traitors ere it be long. And in very deed in these her promises she meant no deceit in that behalf. Unto the Protestants she said; I am not unmindful how oft ye have solicited me for Reformation in Religion, and gladly would I consent thereunto, but ye see the power and craft of the Bishop of S. Andrews, together with the power of Duke Hamilton, and of Churchmen ever to be bend against me in all my proceedings: so that I may do nothing, unless the full authority of this Realm be delivered to the King of France, which cannot be, but by donation of the Crown Matrimonial, which thing, if ye will bring to pass, then devise ye what ye please in matters of Religion, and they shall be granted. With this Commission and Credit, was Lord james, than Prior of S. Andrews, directed to the Earl of Argyle, with more other promises than we list to rehearse. By such dissimulation to those that were simple and true of heart, inflamed she them to be more fervent in her Petition, than herself appeared to be. And so at the Parliament holden at Edinburgh, in the month of October, in the year of God 1558. it was clearly voed, no man reclaiming (except the Duke for his interest) and yet for it there was no better Law produced, 
Note.  except that there was a solemn Mass appointed for that purpose in the Pontifical. 
To call the Crown Matrimonial, is an absurd Solecism, newly then invented at Court.  This head obtained, whereat France and she principally shot, what faith she kept to the Protestants, in this our second Book shall be declared. In the beginning whereof we may more amply rehearse some things, that in this our first are summarily touched.  
The end of the first Book.   

The Second Book OF THE HISTORY OF Things done in SCOTLAND, in the Reformation of Religion: Beginning in the year of our Lord God 1558.  

OUr purpose was to have made the beginning of our History, from the things that were done, from the year of God 1558. till, 
Note.  The Reformation of Religion, 
And now in these later days it hath pleased God in his goodness to grant the pure and Primitive Discipline also unto the Church of Scotland.  which of God's mercy we once possessed, and yet in Doctrine, and in the right use of administration of Sacraments do possess.  
But because divers of the godly (as before is said) earnestly required, That such persons as God raised up in the midst of darkness, to oppose themselves to the same, should not be omitted: We obeyed their Request, and have made a short Rehearsal of all such matters as concern Religion, from the death of that notable Servant of God, Master Patrick Hamilton, unto the aforesaid year, when that it pleased God to look upon us more mercifully than we deserve, and to give unto us greater boldness, and better (albeit not without hazard and trouble) success in all our erterprises than we looked for, as the true Narration of this second Book shall witness. The PREFACE whereof followeth.   

The Preface.  
Jest that Satan by our silence shall take occasion to blaspheme, and to slander us the Protestants of the Realm of Scotland, as that our fact tended rather to Sedition and Rebellion, then to Reformation of Manners, and abuses in Religion, We have thought expedient so truly and briefly as we can, to commit to writing the causes moving us (as we say, and great part of the Nobility and Barons of the Realm) to take the sword of just Defence, against those that most unjustly seek our destruction. And in this our confession we shall faithfully declare, What moved us to put our hands to the Reformation of Religion; How we have proceeded in the same; What we have asked, and what presently we require of the sacred Authority. To the end that our Cause being known, as well our enemies 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. And also that our brethren natural Scotish-men, of whatsoever Religion they be, may have occasion to examine themselves, If they can with safe conscience oppose themselves to us, who seek nothing but Christ jesus his glorious Gospel to be preached, his holy Sacraments to be truly ministered, Superstition, Tyranny, and Idolatry to be suppressed in this Realm, And finally, This our native Country to remain free from the Bondage and Tyranny of Strangers.   

While that the Queen Regent practised with the Prelates, how that Christ Jesus blessed Gospel might utterly be 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: 
The first dou●t.  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 could (God not offended) give their bodily presence to the Mass, or yet offer their children to the Papistical Baptism. The doubts when the most godly, 
The second.  and the most learned in Europe had answered, both by word and writing, affirming, That neither of both we might do, without peril of our souls, we began to be more troubled: For then also began men of estimation, and those that bare rule amongst us, to examine themselves concerning their duties, as well towards Reformation of Religion, as towards the just defence of their brethren most cruelly persecuted. And so began divers questions to be moved; to wit, If that with safe conscience such as were judges, Lords, and Rulers of the People, might serve the higher Powers in maintaining of Idolatry, 
Note.  in persecuting their Brethren, and in suppressing Christ's Truth: Or, Whether they to whom God in some case hath committed the Sword of justice, might suffer the blood of their Brethren to be shed in their presence, without any declaration that such Tyranny displeased them. 
Scriptures answering the doubts.  By the plain Scriptures it was found, That a lively faith required a plain Confession when Christ's Truth is oppugned, That not only are they guilty that do evil, but also they that consent to evil. And plain it is, That they consent to evil, who seeing iniquity openly committed, by their silence seem to justify and avow whatsoever is done.  
These things being resolved, and sufficiently proved by evident Scriptures of God, we began every man to look more diligently to his Salvation: For the Idolatry and Tyranny of the Clergy (called the Churchmen) was and is so manifest, that whosoever doth deny it, declareth himself ignorant of God, and enemy to Christ Jesus. We therefore, with humble confession of our former offences, with Fasting, and Supplication unto God, began to seek some remedy in so present a danger. And first it was concluded, That the Brethren in every Town at certain times should assemble together, to Common Prayers, to exercise, in reading of the Scriptures, till it should please God to give the gift of Exhortation by Sermon unto some, for the Comfort and Instruction of the rest.  
And this our weak beginning God did so bless, 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 open crimes to be punished without respect of persons: And for that purpose by common Election, were Elders appointed, to whom the whole Brethren promised Obedience: For at that time we had no public Ministers of the Word; only did certain zealous men (amongst whom was the Laird of Dun, 
This was called the privy Church.  David Forresse, Master Robert Lockhart, Master Robert Hamilton, William Harlawe, and others) exhort their Brethren, according to the gifts and graces granted unto them. But shortly after did God stir up his servant Paul Methuen (his latter fall ought not to deface the work of God in him) who in boldness of spirit began openly to Preach Christ Jesus in Dundie, in divers parts of Angus, and in Fyfe; and so did God work with him, that many began openly to renounce their old Idolatry, and to submit themselves to Christ Jesus, and unto his blessed Ordinances; Insomuch that the Town of Dundie began to erect the face of a Public Church Reform, in the which the Word was openly Preached, and Christ's Sacraments truly ministered.  
In this mean time did God send to us our dear Brother john Willock, 
john Willocke.  a man godly, learned, and grave, who after his short abode at Dundie, repaired to Edinburgh, and there (notwithstanding his long and dangerous sickness) did so encourage 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 the favour, support, and assistance of the Queen than Regent, to a godly Reformation: And for that purpose, with all diligence after we had drawn our Oration and Petition as followeth, 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 the earth; and whose faithful Service to the Authority at all times hath been such, that in him could fall no suspicion of unlawful disobedience. This Orator was that ancient and honourable Father, Sir james Sandelandes of Calder, 
The Laird of Calder, elder.  Knight; to whom we gave Commission and Power in all our names then present, before the Queen Regent to speak this:  

THE FIRST ORATION AND PETITION Of the Protestants of SCOTLAND: To the Queen Regent.  
ALbeit we have of long time contained ourselves in that modesty (most noble Princess) that neither the exile of body, loss of goods, nor perishing of this mortal life, was able to make us to ask at your Majesty Reformation, and redress of those wrongs, and of that sore grief patiently borne by us in bodies and minds of long time: Yet are we now by very conscience, and by the fear of our God compelled to crave at your Majesty's feet, remedy against the most unjust tyranny, used against your Majesty's most obedient Subjects, by those that be called the State Ecclesiastical. Your Majesty cannot be ignorant what controversy hath been, and yet is, concerning the true Religion, and right worshipping of God. And how the Clergy (as they will 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. 
The tyranny of the Clergy  By the which many of our brethren most cruelly and most unjustly have been strucken of late years within this Realm, which now we find to trouble and wound our consciences. For we acknowledge it to have been our bounden duties 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 open testification of our Faith with them: Which now we offer ourselves to do, lest that by our continual silence we shall seem to justify the cruel tyranny of those men, which doth not only displease us: but your Majesty's wisdom most prudently doth foresee, that for the quieting of this intestine dissension, 
Note.  a public Reformation, as well in the Religion, as in the temporal government were most necessary. And to the performance thereof, most gravely and most godly (as we are informed) ye have exhorted as well the Clergy as the Nobility, to employ their study, diligence, and care. We therefore, in conscience, dare not any longer dissemble in so weighty a matter, which concerneth the glory of God, and our salvation: Neither now dare we withdraw our presence or counsel, or Petitions, lest that the adversaries hereafter should object to us, That place was granted for Reformation, and yet no man sued for the same: and so shall our silence be prejudicial unto us in time to come. And therefore we knowing no order placed in this Realm, but your Majesty, and your grave counsel, set to amend, as well the disorder Ecclesiastical, as the defaults in the temporal Regiment, most humbly prostrate ourselves before your feet, ask justice and your gracious help, against them that falsely traduce and accuse us, as that we were Heretics, and Schismatics, under that colour seeking our destruction, for that we seek the amendment of their corrupted lives, and Christ's Religion to be restored to the original purity. 
The Petition.  Further we crave of your Majesty with open and patent ears, to hear those our subsequent requests, and to the joy and satisfaction of our troubled consciences, bountifully to grant the same, unless by God's plain Word any be able to prove that justly they ought to be denied.  

Here beginneth the particular Demands.  
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 Testament, in our Vulgar Tongue, as Spiritual food to our souls: so from henceforth it may be lawful, that we may meet 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 by fervent and oft Prayer, to commend to God the holy Universal Church, the Queen our Sovereign, her honourable and gracious Husband, the ability of their succession, your Majesty Regent, the Nobility, and whole State of this Realm.  
Secondly, If it shall happen in our said meetings any hard place of Scripture to be read, of which, without explanation, hardly can arise any profit to the hearers, that it shall be lawful to any qualified persons in knowledge, being present, to interpret and open up the said hard places, to God's glory, and to the profit of the Auditory. And if any think that this liberty should be occasion of Confusion, Debate, or Heresy, we are content that it be provided that the said Interpretation shall underly the judgement of the godly, and most learned within the Realm at this time.  
Thirdly, That the holy Sacrament of Baptism may be used in the Vulgar Tongue, 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, more gravely may be informed and instructed of their duties, which at all times they owe to God, according to that promise made unto him, when they were received into his household by the lavacre of spiritual regeneration.  
Fourthly, We desire that the holy Sacrament of the Lords Supper, or of his 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.  
And lastly, We most humbly require, That the wicked, slanderous, and detestable life of Prelates, and of the state Ecclesiastical, may be reform, that the people by them have not occasion (as of many days they have had) to contemn their Ministry, and the Preaching, whereof they should be Messengers. And if they suspect that we rather envying their honours, or coveting their riches and possessions, then Zealously desiring their amendment and salvation, do travel and labour for this Reformation: 
The offer.  We are content, that not only the Rules and Precepts of the New Testament, but also the Writings of the ancient Fathers, and the godly and approved Laws of Justinian the Emperor, decide the controversy betwixt 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 Majesty with right judgement shall think meet. But if all the forenamed shall condemn that which we condemn, and approve that which we require; Then we most earnestly beseech your Majesty, that notwithstanding the long custom which they have had to live at their lust, that 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; Ignorance may be expelled; True Doctrine and good Manners may once again appear in the Church in this Realm. These things we, as most obedient Subjects, require of your Majesty, 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 in earth beareth authority shall give account of your temporal regiment. The spirit of the Lord jesus move your Majesty's heart to justice and Equity.    
These our Demands being proposed, the State Ecclesiastical began to storm, 
The practice of Satan.  and to devise all manner of lies to deface the equity of our cause. They bragged as that they would have public Disputation, which also we most earnestly required, 
Disputation with condition  two things being provided; First, That the plain and written Scriptures of God should decide all Controversies: Secondly, 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 laid against them in matters concerning Religion. But these being by them utterly denied (for no Judge would they admit, but themselves, their Counsels, and Canon Law) They and their faction began to draw certain Articles of reconciliation, 
The offer of the Papists.  promising unto us, If we would admit the Mass to stand in its former 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: That then they would grant us to pray, and baptise in the Vulgar Tongue, so that it were done secretly, and not in the open assembly. But the grossness of these Articles was such, that with one voice we refused them, and constantly craved justice of the Queen Regent, and a reasonable answer of our former Petitions. The Queen than Regent, a woman crafty, dissimulate, and false-thinking, to make her profit of both parties, 
The grant of the Queen Regent.  gave to us permission to use ourselves godly, according to our desires provided, that we should not make public assemblies in Edinburgh nor Lieth, and did promise her assistance to our Preachers, until some uniform order might be established by a Parliament. To them (we mean the Clergy) she quietly gave signification of her mind, promising that how soon any opportunity should serve, she should so put order to these matters, that after they should not be troubled: for some say, they gave her a large purse 40000. l. Turn. or Scots, gathered by the Laird of Earleshale. We nothing suspecting her doubleness nor falsehood, departed fully contented with her answer, and did use ourselves so quietly, that for her pleasure we put silence to john Dowglas, who publicly would have preached in the Town of Lieth; for in all things we sought the contentment of her mind, so far as God should not be offended against us, for obeying her in things as we thought unlawful.  
Shortly after these things, that cruel Tyrant and unmerciful hypocrite, falsely called, Bishop of S. Andrews, apprehended that blessed Martyr of Christ Jesus, Walter Mill, 
The apprehension of Walter Mill.  a man of decrepit age, whom most cruelly and most unjustly he put to death by fire in Saint Andrews, the twenty eighth day of April, in the year of God 1558. Which thing did so highly offend the hearts of all godly, 
1558.  that immediately after his death, began a new fervency among the whole people, yea, even in the Town of Saint Andrews, began the people plainly to condemn such unjust cruelty. And in testification that they would his death should abide in recent memory, there was cast together a great heap of stones in the place where he was burnt. The Bishop and Priests thereat offended, caused once or twice to remove the same, 
Note.  with denunciation of cursing, if any man should there lay any stones. But in vain was that wind blown, for still was the heap made, till that the Priests and Papists did steal away by night the stones to build their walls, and to other their private uses.  
We suspecting nothing that the Queen Regent was consenting to the forenamed murder, most humbly did complain of such unjust cruelty, requiring that justice in such cases should be ministered with greater indifferency. She as a woman born to dissemble, 
The hypocrisy of the Queen Regent.  and deceive, began with us to lament the cruelty of the Bishop, excusing herself as innocent in that cause, for that the sentence was given without her knowledge. Because the man sometimes had been a Priest; therefore the Bishop's Official did proceed upon him without any commission of the Civil authority, ex officio, as they term it. We yet nothing suspecting her falsehood, required some order to be taken against such enormities, which she promised as oft before. But because shortly after there was a Parliament to be holden, for certain affairs, pertaining rather to the Queen's profit particular, then to the commodity of the Commonwealth, we thought good to expose our matter unto the whole Parliament, and by them to seek some redress: we therefore with one consent did offer to the Queen and Parliament a Letter, in this Tenor:  
The Form of the Letter given in Parliament.  
UNto your Majesty, and unto your Right honourable Lords, Barons, and Burgesses of this present Parl. Humbly means, and showeth your Majesty's faithful and obedient subjects, That where we are daily molested, slandered, and injured by wicked and ignorant persons, place-holders' of the Ministers of the Church, who most untruly cease not to infame us, as heretics, & under that name they most cruelly have persecuted divers of our brethren; and farther intend to execute their malice against us, unless by some godly order their fury and rage be bridled and stayed. And yet in us they are able to prove no crime worthy of punishment, unless that to read the holy Scriptures in our Assemblies, to invocate the Name of God in public Prayers, with all sobriety to interpret and open the places of Scripture that be read to the further edification of the brethren assembled; and truly, according to Christ Jesus his holy Institution, to minister the Sacraments, be crimes worthy of punishment: other crimes (we say) in us they are not able to convince. And to the premises we are compelled, for that the said Place-holders' discharge no part of their duties rightly to us, neither yet to the people subject to us; and therefore, unless we should declare ourselves altogether unmindful of our own salvation, we are compelled in very conscience to seek how that we and our brethren may be delivered from the thraldom of Satan: For now it hath pleased God to open our eyes, and manifestly we see, That without extreme danger of our souls, we may in no ways communicate with the damnable Idolatry, and intolerable abuses of the Papistical Church. And therefore most humbly require we of your Majesty, and of your Right Honourable Lords, Barons, and Burgesses assembled in this present Parliament, prudently to weigh, and as it becometh just Judges, to grant these our most just and reasonable Petitions:  
First, 
Protestation.  Seeing that the controversy in Religion which hath long continued betwixt the Protestants of Almany, Helvetia, and other Provinces; and the papistical Church is not yet decided by a lawful and general Counsel: And seeing that our consciences are likewise touched with the fear of God, as was theirs in the beginning of their controversy, we most humbly desire, That all such Acts of Parliament as in the time of darkness gave power to the Churchmen to execute their tyranny against us, by reason that we to them were delated as heretics, may be suspended and abrogated, till a General Council lawfully assembled, have decided all controversies in Religion. And lest that this mutation should seem to set all men at liberty to live as they list, we secondarily require that it be Enacted by this present Parliament, That the Prelates and their Officers be removed from place of judgement, only granting unto them nevertheless the place of accusators in the presence of a Temporal judge; before whom the Church men accusators shall be bounden to call any by them accused of heresy: To whom also they shall be bounden to deliver an authentic Copy of all Depositions, Accusations, and Process laid against any person accused. The judge likewise delivering the same to the party accused, assigning unto him a competent term to answer to the same, after he hath taken sufficient caution. De judicio sisti.  
Thirdly, We require, That all lawful defences be granted to the person accused; as, If he be able to prove that the witnesses be persons unable by Law to testify against him, that then their Accusations and Depositions be null, according to justice.  
Item, That place be granted to the party accused to explain and interpret his own mind and meaning; which confession we require be inserted in public Acts, and be preferred to the deposition of any witness, seeing that none ought to suffer for Religion, that is not found obstinate in his damnable opinion.  
Last, We require that our brethren be not condemned for heretics, unless by the manifest Word of God they be convinced to have erred from that faith which the holy Spirit witnesseth to be necesiary to Salvation: And if so they be, we refuse not but that they be punished according to justice; Unless by wholesome admonition they can be reduced to a better mind.  
These things require we to be considered of by you, who are in the Place of the Eternal God (who is God of Order and Truth) even in such sort, as ye will answer in presence of his Throne judicial: Requiring further, That favourably you would have respect to the tenderness of our consciences, and to the trouble which appeareth to follow in this Commonwealth, if the tyranny of the Prelates, and of their adherents be not bridled by God and just Laws. God move your hearts deeply to consider your own duties, and our present troubles.  
These our Demands did we first present to the Queen Regent, because that we were determined to enterprise nothing without her knowledge, most humbly requiring her favourably to assist us in our just action. She spared not amiable looks, and good words in abundance. But always she kept our Petition close in her pocket. When we required secretly of her Majesty that our Petition should be proposed to the whole Assembly: She answered, That she thought not that expedient; for than would the whole Ecclesiastical Estate be contrary to her proceedings, which at that time was great: For the Matrimonial Crown was asked, and in that Parliament granted. But, said she, how soon order can be taken with these things, which now may be hindered by the Churchmen, ye shall know my good mind. And in the mean time whatsoever I can grant unto you, shall gladly be granted. We yet nothing suspecting her falsehood, were content to give place for a time to her pleasure and pretended reason. And yet thought we expedient somewhat to protest, before the dissolution of the Parliament: For our Petition was manifestly known to the whole Assembly; as also how that for the Queen's pleasure we had ceased to pursue the uttermost. Our Protestation was form in manner following.  
The Form of the Protestation made in the Parliament holden at Edinburgh, Anno 1558.  
IT is not unknown to this Honourable Parliament, what controversy is now lately risen betwixt those that will be called the Prelates and Rulers of the Church, and a great number of us the Nobility and Communality of the Realm, for the true worshipping of God, for the duty of Ministers, for the right Administration of Christ Jesus holy Sacraments. How that we have complained by our supplication to the Queen Regent, That our consciences are burdened with unprofitable Ceremonies; And that we are compelled to adhere to Idolary: That such as take upon them the Office Ecclesiastical, discharge no part thereof as becometh true Ministers to do; and finally, That we and our brethren are most injuriously oppressed by their usurped authority. And also we suppose it is a thing sufficiently known, That we were of mind at this present Parliament to seek redress of such enormities: but considering that the troubles of the time do not suffer such Reformation as we by God's plain Word do require, we are enforced to delay that which most earnestly we desire: And yet lest that our silence should give occasion to our adversaries to think that we repent of our former enterprisers, we cannot cease to protest, for remedy against that most unjust tyranny which we heretofore have most patiently sustained.  
And first we protest, That seeing we cannot obtain a just Reformation according to God's Word, that it be lawful to us to use ourselves in matters of Religion and conscience, as we must answer unto God, unto such time as our adversaries be able to prove themselves the true Ministers of Christ's Church, and to purge themselves of such crimes as we have already laid to their charge, offering ourselves to prove the same whensoever the sacred Authority please to give us audience.  
Secondly we protest, That neither we, nor yet any other of the godly that list to join with us in the true Faith which is grounded upon the invincible Word of God, shall incur any danger of life or lands, or any political pain, for not observing such Acts as heretofore have passed in favour of our adversaries, neither yet for violating of such Rites as man without God's Commandment or Word hath commanded.  
We thirdly protest, That if any tumult or uproar shall arise amongst the members of this Realm for the diversity of Religion; 
Let the Papists observe.  and if it shall chance that abuses be violently reform, that the crime thereof be not imputed to us, who most humbly do now seek all to be reform by an Order. But rather whatsoever inconvenience shall happen to follow for lack of Order taken, 
Note.  that may be imputed to those that do refuse the same.  
And last we protest, That these our requests, proceeding from conscience, do tend to none other end, but to the reformation of the abuses in Religion only: Most humbly beseeching the sacred Authority to take us faithful and obedient subjects into protection against our adversaries, and to show unto us such indifferency in our most just Petition, as it becometh Gods Lieutenants to do to those that in his Name do call for defence, against cruel oppressors, and bloodthirsty Tyrants.  
This our Protestation publicly read, we desired it to have been inserted in the common Register, but that, by the labour of enemies, was denied unto us. Nevertheless the Queen Regent said, Me will remember what it protested, and me shall put good order after this to all things that now be in controversy. And thus after she by craft had obtained her purpose, we departed, in good hope of her favour, praising God inour hearts, that she was so well inclined towards godliness. The good opinion that we had of her sincerity, caused us not only to spend our goods, and hazard our bodies at her pleasure, but also by our public Letters written to that excellent servant of God john Calvine we did praise and commend her, for her excellent knowledge in God's Word, 
Letters to john Calvine.  and good will towards the advancement of his glory; requiring of him, That by his grave counsel, and godly exhortation, he would animate her Majesty constantly to follow that, which godlily she had begun. We did farther sharply rebuke both by word and writing, all such as appeared to suspect in her any venom or hypocrisy, or that were contrary to that opinion which we had conceived of her godly mind. But how far we were deceived in our opinion, and abused by her craft, did suddenly appear: For how soon that all things pertaining to the commodity of France were granted by us, and that Peace was contracted betwixt King Philip and France, and England and us, she began to spew forth, and disclose the latent venom of her double heart. Then began she to frown, and to look forwardly to all such as she knew did favour the Gospel of Jesus Christ. She commanded her household to use all abominations at Easter; and she first herself, to give example to others, did communicate to the Idol in open audience; she controlled her household▪ and would know where that every one received their Sacrament. And it appeared, That after that day that malice took more violent and strong possession in her, than it did before; for from that day forward she appeared altogether altered, insomuch that her countenance and facts did declare the venom of her heart: For incontinent she caused our Preachers to be summoned; for whom when we made intercession, beseeching her Majesty not to molest them in their Ministry, unless any man were able to convince them of false Doctrine, she could not bridle her tongue from open blasphemy, but proudly she said, 
Blasphemy.  In despite of you and your Ministers both, they shall be banished out of Scotland, albeit they preached as true as ever did Saint Paul. 
Note.  Which proud and blaspemous answer, 
She had gotten her lesson from the Cardinal. Forefather to the now Earl of Lowdone, Chancellor. Queen Regent's answer.  did greatly astonish us: and yet ceased we not most humbly to seek her favour; and by great diligence, at last we obtained that the Summons at that time were delayed: For to her were sent Alexander Earl of Glenclarne, and Sir Hues campbel of Lowdone Knight, Sheriff of Air, to reason with her, and to crave some performance of her manifold promises; to whom she answered, It becomes not subjects to burden their Princes with promises, further than it pleased them to keep the same. Both the Noble men faithfully and boldly discharged their duty, and plainly forewarned her of the inconveniences that were to follow: wherewith she somewhat astonished, said she would advise.  
In this mean time did the Town of Perth, called Saint johnston, embrace the Truth, 
S. johnston embraced the Gospel.  which did provoke her to a new fury; in which she willed the Lord Ruthuein Provest of that Town, so suppress all such Religion there. 
Lord Ruthuens' answer.  To the which when he answered, That he could make their bodies to come to her Majesty, & to prostrate themselves before her, till that she was fully satiate with her blood: but to cause them to do against their conscience, he could not promise. She in fury did answer, That he was too mallapart, to give her such answer, affirming that both he and they should repent it. She solicited M. james Haliburntoun Provest of Dundie, to apprehend Paul Methuen, who fearing God, gave secret advertisement to the man to avoid the Town for a time. She sent forth such as she thought most able to persuade at Easter, to cause Montrosse, Dundie, S. johnston, and other such places as had received the Gospel, to communicate with the Idol of the Mass, but they could profit nothing, the hearts of many were bend to follow the Truth revealed, and did abhor Superstition and Idolatry. Whereat she more highly commoved, did Summon again all the Preachers to appear at Sterlin, the tenth day of May, in the year of our Lord 1559. 
1559  Which understood by us, we with all humble obedience sought the means how she might be appeased, and our Preachers not molested: but when we could prevail nothing, it was concluded by the whole brethren, 
The first assembly at S. johnston.  That the Gentlemen of every Country should accompany their Preachers, to the day and place appointed; Whereto all men were most willing. And for that purpose, the Town of Dundie, the Gentlemen of Angus and Mernes, passed forward with their Preachers to S. johnston, without Armour, as peaceable men, minding only to give confession with their Preachers. And lest that such a multitude should have given fear to the Queen Regent, the Laird of Dun, a zealous, prudent, and godly man, passed before to the Queen, then being at Sterlin, to declare to her, That the cause of their Convocation, was only to give confession with their Preachers, and to assist them in their just defence. 
The Laird of Dun, stayed the congregation, and the Preachers.  She understanding the fervency of the people, began to use craft with him, soliciting him to stay the multitude, and the Preachers also, with promise that she would take some better order. He a man most gentle of nature, and most addict to please her in all things not repugnant to God, 
Note.  wrote to those that then were assembled at S. johnston, to stay, and not to come forward, showing what promise and hope he had of the Queen's favour. At the reading of his Letters, some did smell the craft and deceit, and persuaded to pass forward, until that a discharge of the former Summons should be had, alleging that otherwise their Process of Rebellion should be executed against the Preachers: And so should not only they, but also all such as did accompany them, be involved in a like crime. Others did reason, That the Queen's promise was not to be suspected, neither yet the Laird of Duns request to be contemned, and so did the whole multitude with their Preachers stay.  
In this mean time that the Preachers were summoned, to wit, the second of May 1559. arrived john Knox from France, 
1559  who lodging two nights only in Edinburgh, hearing the day appointed to his brethren, repaired to Dundie, where he earnestly required them, That he might be permitted to assist his brethren, and to give confession of his Faith with them, which granted unto him, he departed unto S. johnston with them, where he began to exhort, according to the grace of God granted unto him. The Queen perceiving that the Preachers did not appear, began to utter her malice; and notwithstanding any request made to the contrary, gave commandment to put them to the Horn; inhibiting all men, under pain of high Rebellion, to assist, comfort, receive, or maintain them in any sort: which extremity perceived by the said Laird of Dun, he prudently withdrew himself (for otherwise by all appearance he had not escaped imprisonment.) For the Master of Maxwell, a man zealous and stout in God's Cause (as then appeared) under the cloak of another small crime, was that same day committed to ward, because he did boldly affirm, That to the uttermost of his power, 
Note.  he would assist the Preachers and the Congregation, notwithstanding any sentence which unjustly was, 
At this time the Professors of the Gospel were called the Congregation.  or should be pronounced against them. The Laird of Dun coming to S. johnston, exposed the case even as it was, and did conceal nothing of the Queen's craft and falsehood: Which understood, the multitude was so inflamed, that neither could the exhortation of the Preachers, nor the commandment of the Magistrate, stay them from destroying the places of Idolatry. The manner whereof was: The Preachers had declared before how odious Idolatry was in God's presence: What commandment he had given for the destruction of the monuments thereof: 
The taking down of the F●iers in Saint johnston.  What Idolatry, and what abomination was in the Mass. It chanced that the next day, which was the eleventh of May, after that the Preachers were exiled, that after the Sermon, which was very vehement against Idolatry, a certain Priest in contempt would go to the Mass; and to declare his malapart presumption, he would open up a glorious Tabernacle, which stood upon the high Altar: There stood beside, certain godly men, and amongst others, a young boy, who cried with a bold voice, This is intolerable, 
Note.  that when God by his Word hath plainly condemned Idolatry, we shall stand and see it used in despite. The Priest hereat offended, gave the child a great blow; who in anger took up a stone, and casting at the Priest, hit the Tabernacle, and broke down an Image: And immediately, the whole multitude threw stones, and put hands on the said Tabernacle, and on all other Monuments of Idolatry; Which they dispatched before the tenth man in the Town were advertised (for the most part were gone to dinner) which noised abroad, the whole multitude assembled, not of the Gentlemen, neither of them that were earnest Professors, but of the rascal multitude, who finding nothing to do in that Church, did run without deliberation to the Grey and Blackfriars, and notwithstanding that they had within them very strong guards kept for their defence, yet were their gates incontinent burst up. The first invasion was upon Idolatry, and thereafter the common people began to seek some spoil. And in very deed the Gray-Friers was a place so well provided, that unless honest men had seen the same, we would have feared to have reported what provision they had, 
The Grey Friars their provision.  their sheets, blankets, beds, and coverlets were such, that no Earl in Scotland had better: Their naperie was fine, they were but 8 persons in the Convent, and yet had they 8 puncheons of salt Beef (consider the time of the year, the eleventh of May) wine, beer, and ale, beside store of victuals belonging thereto. The like abundance was not in the Blackfriars, and yet there was more than became men professing poverty. The spoil was permitted to the poor: For so had the Preachers before threatened all men, That for covetousness sake, none should put their hand to such a Reformation, that no honest man was enriched thereby the value of a groat. Their conscience so moved them, that they suffered those hypocrites to take away what they could, of that which was in their places. The Prior of the Charter-house was permitted to take with him even as much gold and silver as he was able to carry. 
Note.  So were men's consciences beaten with the Word, that they had no respect to their own particular profit, 
Note.  but only to abolish Idolatry, the places and Monuments thereof, in which they were so busy, and so laborious, that within two days these three great places, Monuments of Idolatry, to wit, the Black and Grey Thiefs, and Charter-house Monks (a building of wondrous cost and greatness) was so destroyed, that the walls only did remain of all those great edifices. Which reported to the Queen, she was so enraged, 
A godly vow.  That she did vow utterly to destroy S. johnston, man, woman, and child, and to consume the same by fire, and thereafter to salt it, in sign of a perpetual desolation. We suspecting nothing such cruelty, but thinking that such words might escape her in choler without purpose determined, because she was a woman, set on fire by the complaints of those hypocrites, who flocked unto her as Ravens to a carrion. We (we say) suspecting nothing such beastly cruelty, returned to our own houses: leaving in S. johnston, john Knox to instruct the people, because they were young and rude in Christ. But she, set on fire partly by her own malice, partly by commandment of her friends in France, and not a little by bribes, which she and Monsieur Dosell received from the Bishops and the Priests here at home, did continue still in her rage. And first she sent for all the Nobility, 
The complaint of the Queen Regent.  to whom she complained, That we meaned nothing but Rebellion: She did grievously lament the destruction of the Charter-house, because it was a King's foundation, and there was the tomb of King james the first, and by such other persuasions she made the most part of them grant to pursue us. And then incontinent sent she for her French men: For that was, and ever hath been her joy, to see Scottish men dip one with another's blood. No man was at that time more frank against us than was Duke Hamilton, led by that cruel beast the Bishop of Saint Andrews, and by those that yet abuse him, the Abbot of Kilvinning, and Matthew Hamilton of Milburne, two chief enemies to the Duke and to his whole house, but in so far as thereby they may procure their own particular profit. These and such other pestilent Papists ceased not to cast faggots on the fire continually, crying, Forward upon these Heretics, we shall once rid this Realm of them. The certainty hereof coming to our knowledge, some of us repaired to the Town again, about the two and twentieth day of May, and there did abide for the comfort of our brethren: Where after Invocation of the Name of God, we began to put the Town and ourselves in such strength, as we thought might best serve for our just defence. 
Note.  And because we did not utter despair of the Queen's favour, we caused to form a Letter to her Majesty, as followeth.  
To the Queen's Majesty Regent, all humble obedience and duty premised.  
AS heretofore with jeopard of our lives, and yet with willing hearts we have served the authority of Scotland, and your Majesty now Regent in this Realm, in service to our bodies dangerous, and painful, so now with most dolorous minds we are constrained by unjust tyranny purposed against us, to declare unto your Majesty, That except this cruelty be stayed by your wisdom, we shall be compelled to take the sword of just defence, 
Note.  against all that shall pursue us for the matter of Religion, and for our conscience sake: which ought not, nor may not be subject to mortal creatures, further than by God's Word man is able to prove that he hath power to command us. We signify moreover unto your Majesty, That if by rigour we be compelled to seek the extreme defence, that we will not only notify our innocence and Petition to the King of France, to our Mistress and to her husband; but also to the Princes and Counsel of every Christian Realm, declaring unto them, That this cruel, 
Note.  unjust, and most tyrannical murder intended against Towns and multitudes, was, and is the only cause of our revolt from our accustomed obedience, which in God's presence we faithfully promise to our Sovereign Mistress, to her husband, and unto your Majesty Regent. Provided that our consciences may live in that Peace and Liberty, which Christ jesus hath purchased to us by his blood, and that we may have his Word truly Preached and holy Sacraments rightly ministered unto us, without which we firmly purpose never to be subject to mortal man: 
O where is this fervency now?  For better we think to expose our bodies to a thousand deaths, then to hazard our souls to perpetual damnation, by denying Christ jesus, and his manifest Verity, which thing not only do they who commit open Idolatry, but also all such as seeing their brethren pursued for the cause of Religion, 
O would God that the Nobility should yet consider.  and having sufficient means to comfort and assist them, do nevertheless withdraw from them their dutiful support. We would not your Majesty should be deceived, by the false persuasions of those cruel beasts the Churchmen, who affirm, That your Majesty needeth not greatly to regard the loss of us that profess Christ jesus in this Realm. If (as God forbid) ye give ear to their pestilent counsel, and so use against us this extremity pretended, it is to be feared, That neither ye, neither yet your posterity shall at any time after this find that obedience and faithful service within this Realm, which as all times you have found in us. We declare our judgements freely, as true and faithful Subjects. God move your Princely heart favourably to interpret our faithful meaning: Further advertising your Majesty, That the self same thing, together with all things that we have done, or yet intent to do, we will notify by our Letters to the King of France. Ask of you, in the Name of the eternal God, and as your Majesty tenders the peace and quietness of this Realm: That ye invade us not with any violence, till we receive answer from our Mistress and her husband's, and from their advised Counsel there. And thus we commit your Majesty to the protection of the omnipotent. From Saint Johnston, the 22 of May 1559.  
Sic subscribitur. Your Majesty's obedient Subjects in all things, not repugnant to God. The faithful congregation of Christ jesus in Scotland.  
To the same purpose we wrote to Monsieur Dosell in French, requiring of him, That by his wisdom he would mitigate the Queen's rage, and the rage of the Priests, otherwise that flame which then began to burn, would so kindle, that when some men would, it could not be slackened. Adding further, That he declared himself no faithful servant unto his Master the King of France, if for the pleasure of the Priests he would persecute us, and so compel us to take the sword of just defence. In like manner we wrote to Captain Serre lafoy Bourse, and to all other Captains and French Soldiers in general, admonishing them that their Vocation was not to fight against us natural Scotish-men, nor yet that they had any such Commandment of their Master: We besought them therefore not to provoke us to enmity against them, and to consider that they had found us favourable, in their most great extremities. We declared farther unto them, That if they entered in hostility and bloody War against us, that the same should remain longer than their own lives, to wit, even in all posterity to come, so long as natural Scotish-men should have power to revenge such cruelty, and most horrible ingratitude. These Letters were caused to be spread abroad in great abundance, to the end that some might come to the knowledge of men. The Queen Regent her Letter was laid upon her Cushion in the Chapel Royal at Sterlin, where she was accustomed to sit at Mass; she looked upon it, and put in the pocket of her Gown: Monsieur d' Osel and the Captains, received theirs, delivered even by their own soldiers (for some amongst them were favourers of the Truth) who after the reading of them, began to pull their own beards, for that was the modest behaviour of Monsieur d' Osell, when truth was told unto him, so that it repugned to his fantasy. These our Letters were suppressed to the utmost of their power, and yet they came to the knowledge of many. But the rage of the Queen and the Priests could not be stayed, but forward they move against us, who then were but a very few and mean number of Gentlemen in S. johnston; we perceiving the extremity to approach, did write to all brethren to repair towards us for our relief, to the which we found all men so ready bend, that the Work of God was evidently to be espied: the Tenor whereof followeth. And because that we would omit no diligence to declare our innocency to all men, we form a Letter to those of the Nobility, who then persecuted us, as after followeth:  
To the Nobility of Scotland. The Congregation of Christ jesus within the same, desire the spirit of righteous judgement  
BEcause we are not ignorant that ye the Nobility of this Realm, who now persecute us, employing your whole study and force to maintain the kingdom of Satan, of superstition and Idolatry, are yet nevertheless divided in opinion. We the Congregation of Christ Jesus, by you unjustly persecuted, 
The first of the Nobility.  have thought good, in one Letter, to write unto you severally. Ye are divided, we say, in opinion; for some of you think that we who have taken this enterprise to remove Idolatry, and the Monuments of the same, to erect the true Preaching of Christ Jesus, in the bounds committed to our Charges, are heretics, seditious men, and troublers of this Commonwealth, and therefore no punishment is sufficient for us; and so blinded with this rage, and under pretence to serve the Authority, ye proclaim War and destruction without all order of Law against us. To you, we say, that neither your blind zeal, neither yet the colour of Authority, shall excuse you in God's presence, who commandeth none to suffer death till that he be openly convinced in judgement, to have offended against God, and against his Law written; which no mortal creature is able to prove against us: for whatsoever we have done, the same we have done at God's commandment, who plainly commands Idolatry, and all Monuments of the same to be destroyed and abolished. 
The constant request of the Protestants of Scotland.  Our earnest and long request hath been, and is, That in open Assembly it may be disputed, in presence of indifferent auditors, Whether that these abominations, named by the pestilent Papists, Religion, which they by fire and sword defend, be the true Religion of Jesus Christ or not? Now this humble request denied unto us, our lives are sought in most cruel manner: And the Nobility (whose duty is to defend innocents', and to bridle the fury and rage of wicked men, 
Note the duty of Noblemen.  were it of Princes or Emperors) do notwithstanding follow their appetites, and arm yourselves against us your brethren, and natural Countrymen: yea, against us that be innocent and just, as concerning all such crimes as be laid to our charges. If ye think that we be criminal, because that we descent from your opinion, consider, we beseech you, that the Prophets under the Law, the Apostles of Christ Jesus after his Ascension, his Primitive Church and holy Martyrs, did disagree from the whole world in their days. And will ye deny but that their action was just, and that all those that persecuted them were murderers before God? May not the like be true this day? What assurance have ye this day of your Religion, which the world that day had not of theirs? ye have a multitude that agree with you, and so had they: ye have antiquity of time, and that they lacked not: ye have Counsels, Laws, and men of reputation, that have established all things, as ye suppose: but none of all these can make any Religion acceptable unto God, which only depended upon his own will, revealed to man in his most sacred Word. 
Note.  It is not then a wonder that ye sleep in so deadly a security in the matter of your own salvation; considering that God giveth unto you so manifest tokens, that ye and your leaders are both declined from God. For if the tree shall be judged by the fruit (as Christ Jesus affirmeth that it must needs be) then of necessity it is, That your Prelates, and the whole rabble of their Clergy be evil trees: For if Adultery, 
Probation against the Papists.  Pride, Ambition, Drunkenness, Covetousness, Incest, Unthankfulness, Oppression, Murder, Idolatry, and Blasphemy, be evil fruits, there can none of that Generation which claim to themselves the title of Churchmen, be judged to be good trees: For all these pestilent and wicked fruits do they bring forth in greatest abundance. And if they be evil trees (as ye yourselves must be compelled to confess they are) advise prudently with what consciences ye can maintain them to occupy the room and place in the Lord's Vine-yard. Do ye not consider that in so doing ye labour to maintain the servants of sin in their filthy corruption, and so consequently ye labour that the devil may reign, and still abuse this Realm by all iniquity and tyranny, 
Against such as under colour of authority persecute their brethren.  and that Christ Jesus and his blessed Gospel be suppressed and extinguished. The name and the cloak of the authority which ye pretend, will nothing excuse you in God's presence, but rather shall ye bear double condemnation, for that ye burden God, as that his good Ordinances were the cause of your iniquity: All Authority which God hath established, is good and perfect, and is to be obeyed of all men, yea, under pain of damnation. But do ye not understand, 
Difference betwixt the person and the Authority.  That there is a great difference betwixt the Authority which is God's Ordinance, and the persons of those which are placed in Authority; the Authority and God's Ordinances can never do wrong, for it commandeth that vice and wicked men be punished, 
Note.  and virtue with virtuous men and just be maintained. But the corrupt person placed in this Authority, may offend, and most commonly doth contrary to this Authority: and is then the corruption of man to be followed, by reason that it is clothed with the name of Authority? Or shall those that obey the wicked commandment of those that are placed in Authority, be excusable before God? Not so, not so, but the plagues and vengeances of God taken upon Kings their servants and subjects, 
Note diligently.  do witness to us the plain contrary. Pharaoh was a King, 
Pharaoh his fact  and had his Authority of God, who commanded his subjects to murder and torment the Israelites, and at last most cruelly to persecute their lives: But was their obedience (blind rage it should be called) excusable before God? the Universal plague doth plainly declare, That the wicked Commander, and those that obeyed, were alike guilty before God. And if the example of Pharaoh shall be rejected, 
Note.  because he was an Ethnic, then let us consider the facts of Saul: He was a King anointed of God, appointed to reign over his people; 
The fact of King Saul.  he commanded to persecute David, because (as he alleged) David was a Traitor, and Usurper of the Crown: And likewise commanded Ahimeleck the High Priest and his fellows to be slain: But did God approve any part of this obedience? evident it is, That he did not. And think ye that God will approve in you, that which he did condemn in others? be not deceived; with God there is no such partiality. If ye obey the unjust commandments of wicked Rulers, ye shall suffer God's vengeance and just punishment with them. And therefore, as ye tender your own salvation, we most earnestly require of you moderation, and that ye stay yourselves, and the fury of others, from persecuting of us, till our cause be tried in open and lawful Judgement. 
The second sort of the Nobility.  And now to you who are persuaded of the justice of our cause, who sometimes have professed Christ Jesus with us, 
Note.  and who also have exhorted us to this enterprise, and yet have left us in our extreme necessity, at least look out thorough your fingers in this our trouble, as that the matter appertained not unto you, we say, That unless (all fear and worldly respects set aside) ye join yourselves with us, that as of God ye are reputed Traitors, so shall ye be excommunicated from our Society, and from all participation with us in the Administration of Sacraments: the glory of this Victory which God shall give to his Church, yea, even in the eyes of men, shall not appertain to you, but the fearful judgement which apprehended Ananias, and his wife Saphira, 
Let both the one part and the other judge if God have not justified the cause of the innocents'.  shall apprehend you and your posterity. Ye may perchance contemn and despise the Excommunication of the Church now by God's mighty power erected amongst us, as a thing of no force: But yet doubt we nothing, but that our Church, and the true Ministers of the same, have the same power which our Master Christ Jesus granted to his Apostles in these words, Whose sins ye shall forgive, shall be forgiven; and whose sins ye shall retain, shall be retained, and that because they preach, and we believe the same Doctrine which is contained in his most blessed Word: and therefore, except that ye will contemn Christ Jesus, ye neither can despise our threatening, neither yet refuse us calling for your just defence. 
From whence this courage did proceed the issue did declare.  By your fainting, and by extracting of your support, the enemies are encouraged, thinking that they shall find no resistance: in which point, God willing, they shall be deceived; for if they were ten thousand, and we but one thousand, they shall not murder the least of our brethren, but we (God assisting us) shall first commit our lives into the hands of God for their defence. But this shall aggravate your condemnation, for ye declare yourselves both Traitors to the Truth once professed, and murderers of us and of our brethren, 
Note.  from whom ye withdraw your dutiful and promised support, whom your only presence (to man's judgement) might preserve from this danger. For our enemies look not to the power of God, but to the force and strength of man; when the number is mean to resist them, than rage they as bloody wolves; but a part equal or able to resist them by appearance, doth bridle their fury. Examine your own consciences, and weigh that Sentence of our Master Christ Jesus, saying, Whosoever denieth me, or is ashamed of me before men, I shall deny him before my Father. Now is the day of his Battle in this Realm, if ye deny us your brethren, suffering for his Names sake, ye do also deny him, as himself doth witness, in these words, Whatsoever ye did to any of these little ones, that ye did to me, and what ye did not to one of these little ones, that ye did not to me: If these sentences be true as concerning meat, drink, clothing, and such things a appertain to the body, shall they not be likewise true in these things that appertain to the preservation of the lives of thousands, whose blood is now sought, for profession of Christ Jesus? And thus shortly we leave you, who sometimes have professed Christ Jesus with us, to the examination of your own consciences. And yet once again of you, who blinded by superstition, persecute us: We require moderation, till our cause may be tried; which if ye will not grant unto us for God's Cause, yet we desire you to have respect to the preservation of your common Country, which we can no sooner betray into the hands of strangers, then that one of us destroy and murder another. Consider our Petitions, and call for the spirit of righteous judgement.  
These our Letters being divulgate, some began to reason, Whether in conscience they might invade us, or not, considering that we offered due obedience to the Authority, requiring nothing, but liberty of conscience, and our Religion and fact to be tried by the Word of God. Our Letters came with convenient expedition to the hands of our brethren in Cuninghame and Kyle, who assembled at the Church of Craggie; where after some contrarious reasons, Alexander Earl of Glencarne, in zeal burst forth in these words, Let every man serve his conscience, I will, by God's grace, see my brethren in S. Johnston: 
The Earl of Glencarne his resolution.  Yea, albeit never man should accompany me, yet I will go, and if it were but a Pike upon my shoulder; for I had rather die with that company, then live after them. These words so encouraged the rest, that all decreed to go forward, as that they did so stoutly, that when the Lion Herald in his coat of Arms, commanded all men under pain of treason to return to their houses by public sound of trumpet in Glasgow, never man obeyed that charge, but all went forward, as we shall after hear. When it was clearly understood that the Prelates and their adherents suppressing our Petitions so far as in them lay, did kindle the fury of all men against us: it was thought expedient to write unto them some Declaration of our minds, which we did in this form following.  
To the generation of Antichrist, the pestilent Prelates, and their Shavelings within Scotland, the Congregation of Christ jesus within the some saith,  
TO the end that ye shall not be abused, thinking to escape just punishment, after that ye in your blind fury have caused the blood of many to be shed: This we notify and declare unto you, That if ye proceed in this your malicious cruelty, ye shall be dealt withal wheresoever ye shall be apprehended, as murderers and open enemies to God and unto mankind. And therefore betimes cease from this blind rage: Remove first from yourselves, your bands of bloody men of war, and reform yourselves to a more quiet life, and hereafter mitigate ye the authority, which without crime committed on our part ye have inflamed against us, or else be ye assured, That with the same measure that ye have measured against us, and yet intent to measure to others, it shall be measured unto you; that is, As ye by tyranny intent not only to destroy our bodies, but also by the same to hold our souls in bondage of the Devil, subject to Idolatry: So shall we with all force and power, which God shall grant unto us, execute just vengeance and punishment upon you, yea, we shall begin that same war which God commandeth Israel to execute against the Canaanites, that is, contract of peace shall never be made till that ye desist from your open Idolatry and cruel persecution of God's children. And this we signify unto you, in the name of the eternal God, and of his Son Christ Jesus, whose Verity we profess, and Gospel we have Preached, and holy Sacraments rightly ministered, so long as God will assist us to gain stand your Idolatry. Take this for advertisement and be not deceived.  
Notwithstanding these our Requests and Advertisements, Monsieur Dosell and his French men, with the Priests and their bands, marched forward against S. johnston, and approached within ten miles of the Town; then repaired the brethren from all quarters for our relief. The Gentlemen of Fyfe; Angus, Mernes, with the Town of Dundie were there, they that first hazarded to resist the enemy: and for that purpose was chosen a place of ground, a mile and more distant from the Town. In this mean time, the Lord Ruthuen, Provest of the Town of S. johnston, and a man whom many judged godly and stout in that action (as in very deed he was even unto his last breath) left the Town, and departed first to his own place, and after to the Queen; whose defection and revolt was a great discouragement to the hearts of many, and yet did God so comfort them, that within the space of twelve hours after, the hearts of all men were set up again. For those that were then assembled, did not so much hope of victory by their own strength, as by the power of him, whose Verity they professed, and began one to comfort another, till the whole multitude was erected in a reasonable hope. The day after that the Lord Ruthuen departed, which was the four and twentieth of May, 
Speakers sent by the Queen to S. johnston.  came the Earl of Argyle, Lord james Prior of S. Andrews, and the Lord Semple, directed from the Queen Regent, to inquire the cause of that Convocation of Liege's there. To whom when it was answered, That it was only to resist the cruel tyranny devised against that poor Town, and the inhabitants of the same. They asked if we minded not to hold that Town against the authority, and against the Regent. To the which Question answered the Lairds of D●n and Pitarro, with the Congregation of Angus and Mernes, the Master of Lindsay, the Lairds of Londy, Balvarde, and others Barons of Fyfe. That if the Queen's Majesty would suffer the Religion there begun to proceed, 
Note the answer.  and not trouble their brethren and sisters that had professed Christ Jesus with them, That the Town, they themselves, and whatsoever to them pertained, should be at the Queen's commandment. Which answer understood, 
The false suggestion of the Queen Regent  the Earl of Argyle and the Prior (who both were then Protestants) began to muse, and said plainly, That they were far otherwise informed by the Queen, to wit, That we meant no Religion, but a plain Rebellion. To the which when he had answered simply, and as the truth was, to wit, That we Convened for none other purpose, but only to assist our brethren, who then were most unjustly persecuted, and therefore we desired them faithfully to report our answer, and to be intercessors to the Queen Regent, That such cruelty should not be used against us, considering that we had offered in our former Letters, as well to the Queen's Majesty, as to the Nobility, our matter to be tried in lawful judgement. They promised fidelity in that behalf, which also they kept. The day after, which was the five and twentieth of May, before that the said Lords departed, in the morning john Knox desired to speak with the same Lords, which granted unto him, he was conveyed to their Lodging by the Laird of Balvarde; and thus began,  

The Oration of john Knox to the Lords.  
THe present troubles, honourable Lords, aught to move the hearts, not only of the true servants of God, but also of all such as bear any favour unto our Country and natural Countrymen, to descend within themselves, and deeply to consider, what shall be the end of this pretended tyranny. The rage of Satan seeketh the destruction of all those that within this Realm profess Christ jesus, and they that inflame the Queen, and you the Nobles against us, regard not who prevail, provided that they may abuse the world, and live at their pleasure, as heretofore they have done: yea, I fear that some seek nothing more, than the effusion of Scottish blood, to the end that their possessions may be more patent to others. But because that this is not the principal which I have to speak, omitting the same to be considered, by the wisdom of those to whom the care of the Commonwealth appertaineth.  
1. I most humbly require of you, my Lords, in my name, to say to the Queen Regent, That we in whom she in her blind rage doth persecute, are God's servants, faithful and obedient Subjects to the authority of this Realm: That that Religion which she pretendeth to maintain by fire and sword, is not the true Religion of Christ jesus, but is express contrary to the same, a superstition devised by the brain of man, 
Let the Papists rather ambitious Romanists, judge.  which I offer myself to prove against all that within Scotland will maintain the contrary, liberty of tongue being granted unto me, and Gods written Word being admitted for judge.  
2. I further require your honours in my name to say unto the Queen, That as oft before I have written, so now I say, That this her enterprise shall not prosperously succeed in the end, and albeit for a time she trouble the Saints of God, for she fights not against man only, but against the eternal God, and his invincible Verity, and therefore the end shall be her confusion, unless betimes she repent and desist.  
These things I require of you, in the Name of the eternal God, as from my mouth, to say unto her Majesty, adding, That I have been, and am a more assured friend to her Majesty, than they, that either flattering her, as servants to her corrupt appetites, or else inflame her against us, who seek nothing but God's glory to be advanced; Vice to be suppressed; and Verity to be maintained in this poor Realm.   
They all three did promise to report his words so far as they could, which afterwards we understood they did; yea the Lord Sempill himself, a man sold unto sin, enemy to God and all godliness, did yet make such report, That the Queen was somewhat offended, that any man should use such liberty in her presence. She still proceeded in her malice, for immediately thereafter she sent her Lion Herald with Letters, straight charging all men to avoid the Town under the pain of Treason. Which Letters, after he had declared them to the chief men of the Congregation, he publicly proclaimed the same upon Sunday the 27 of May. In this mean time came sure knowledge to the Queen, to Duke Hamilton, and to Monsieur Dosell, That the Earl of Glencarne, the Lords Uchiltrie and Boyde, the young Sheriff of Air, the Lairds of Craggy, Wallace, Sesnock, carnel, Bar, Gairgirth, and the whole congregation of Kyle and Cuninghame approached for our relief, and in very deed they came in such diligence, and such a number, That as the enemy had just cause to fear; so have all that profess Christ Jesus, just matter to praise God, for their fidelity and stout courage in that need: For by their presence was the tyranny of the enemy bridled. Their diligence was such, 
The diligence of the Earl of Glencarne, and of the brethren of the waist, for the relief of S. johnston.  that albeit the passage by Sterlin and six miles above was stopped (for there lay the Queen with her bands, and caused the Bridges to be cut upon the waters of Forth, Gudy, and Teith, above Sterlin) yet made they such expedition through desert and mountain, that they prevented the enemy, and approached within six miles of our Camp, which then lay without the Town awaiting upon the enemy, before that any assured knowledge came to us of their coming. Their number was judged to twenty five hundred men, whereof there was twelve hundred Horsemen. The Queen understanding how the said Earl and Lords, with their company approached, caused to beset all ways, that no advertisement should come to us: To the end, That we despairing of support, might condescend to such appointment as she required. And sent first to require that some discreet men of our number would come and speak to Duke Hamilton and Monsieur Dosell, (who then with their Army lay at Achtererdoch, ten miles from S. johnston) to the end, that some reasonable appointment might be had. She had persuaded the Earl of Argyle and all others, That we meant nothing but Rebellion; and therefore had he promised unto her, That in case we would not stand content with a reasonable appointment, he would declare himself open enemy unto us, notwithstanding that he professed the same Religion with us. From us were sent the Laird of Dun, the Laird of Inuerquhartye, and Thomas Scot of Abbotshall, to hear what appointment the Queen would offer. The Duke and Monsieur Dosell required, That the Town should be made patent, and that all things should be referred to the Queen's pleasure. To the which they answered, That neither they had commission so to promise, neither durst they in conscience so persuade their brethren: But if the Queen would promise, 
The Petition of the Protestants, for the rendering of S johnston.  That no inhabitant of the Town should be troubled for any such crimes as might be alleged against them, for the late mutation of Religion and abolishment of Idolatry, and for down-casting the places of the same; If she would suffer the Religion begun to go forward, and leave the Town at her departing free from the Garrisons of French Soldiers; That they would labour at the hands of their brethren, that the Queen should be obeyed in all things. Monsieur Dosell perceiving the danger to be great, if that a sudden appointment should be made, and that they were not able to execute their tyranny against us, after that the Congregation of Kyle (of whose coming we had no advertisement) should be joined with us, with good words dismissed the said Lairds to persuade the brethren to quiet concord. To the which we were all so well minded, that with one voice they cried; Cursed be they that seek effusion of blood; Let us possess Christ jesus, and the benefit of his Gospel, and none within Scotland shall be more obedient Subjects than we shall be. With all expedition were sent from Sterlin again (after that the coming of the Earl of Glencarne was known, for the enemy for fear quaked) the Earl of Argyle and Lord james aforesaid. And in their company a crafty man Master Gavin Hamilton, Abbot of Kilwinning, who were sent by the Queen to finish the appointment aforesaid. But before that they came, was the Earl of Glencarne and his honourable company arrived in the Town: and then began all men to praise God, for that he had so mercifully heard them in their most extreme necessity, and had sent unto them such relief as was able without effusion of blood to stay the rage of the enemy. The Earl of Argyle and Lord james did earnestly persuade the agreement, to the which all men were willing: but some did smell the craft of the adversary, to wit, That they were minded to keep no point of the promise longer than they had obtained their intent. With the Earl of Glencarne came our loving brother john Willock, john Knox was in the Town before. These two went to the Earl of Argyle and Lord james, 
The answer of the Earl of Argyle and L. james, Prior of S. Andrews.  accusing them of infidelity, in so far as they had defrauded their brethren of their dutiful support, and comfort in their greatest necessity. They answered both, That their heart was constant with their brethren, and that they would defend that Cause to the uttermost of their power. But because they had promised to labour concord, and to assist the Queen in case we refused reasonable offers, in conscience and honour they could do no less than be faithful in their promise made: And therefore they required that the brethren might be persuaded to consent to that reasonable appointment; 
The promise of the foresaid.  promising in God's presence, That if the Queen did break in any jot thereof, that they with their whole powers would assist and concur with the brethren in all times to come. This promise made, the Preachers appeased the multitude, and obtained in the end that all men did consent to the appointment foresaid; which they obtained not without great labours; and no wonder, for many foresaw the danger to follow: yea the Preachers themselves in open Sermon did affirm plainly, That they were assuredly persuaded that the Queen meant no truth. But to stop the mouth of the adversary, 
Note.  who unjustly did burden us with Rebellion, they most earnestly required all men to approve the appointment, and so to suffer hypocrisy to disclose itself. This appointment was concluded the 28 of May, and the day following, at two in the after noon, departed the Congregation from Saint johnston, after that john Knox had in his Sermon exhorted all men to constancy, and unfeignedly to thank God, for that it had pleased his mercy to stay the rage of the enemy without effusion of blood; Also that no brother should be weary, nor faint, to support such as should after be likewise persecuted: for (said he) I am assured that no part of this promise made shall be longer kept, then till the Queen and her Frenchmen to have the upper hand. Many of the enemies were at the same Sermon: For after that the appointment was made, they had free entry in the Town to provide Lodgings. Before the Lords departed, was this Bond, whose Tenor followeth, as it was written and subscribed.  
The second Covenant at Perth.  
AT Perth the last of May, the year of God 1559 years, 
1559   
the Congregations of the West Country, with the Congregations of Fife, Perth, Dundie, Angus, Mernes, and Monrosse, being convened in the Town of Perth, in the Name of jesus Christ, for setting forth of his glory, understanding nothing more necessary for the same, then to keep a constant amity, unity, and fellowship together, according as they are commanded by God, are confederate, and become bounden and obliged in the presence of God, to concur and assist together in doing all things required of God in his Scripture, that may be to his glory; And at their whole powers to destroy and put away all things that doth dishonour to his Name, so that God may be truly and purely worshipped. And in case that any trouble be intended against the said Congregation, or any part or member thereof, the whole Congregation shall concur, assist, and convene together, to the defence of the same Congregation or person troubled: And shall not spare Labours, Goods, Substance, Bodies and Lives, in maintaining the liberty of the whole Congregation, and every member thereof, against whatsoever person shall intend the said trouble for cause of Religion, or any other cause depending thereupon, or lay to their charge, under pretence thereof, although it happen to be coloured with any other outward cause. In witnessing and testimony of the which, the whole Congregation aforesaid have ordained and appointed the Noblemen and persons under-written, to subscribe these Presents.  
Sic subscribitur, 

Arch Argyle,  
james Steward,  
Glencarne.  
R. Lord Boid, Lord Wchiltrie,  
Matthew campbel of Tarmganart.    
The 29 of May entered the Queen, the Duke, Monsieur d'Osell, and the Frenchmen, 
The first slaughter at the entry of the Frenchmen.  who in discharging their Volley of Hacquebutes, did well mark the house of Patrick Murray, a man fervent in Religion, and that boldly had sustained all danger in that trouble; against whose stayr they directed six or seven Shot even against the faces of those that were there lying; all men escaped, except the son of the foresaid Patrick, a boy of ten or twelve years of age; who being slain, was had to the Queen's presence: but she understanding whose son he was, said in mockage, It is pity it chanced on the son, and not on the father; but seeing that so it is chanced, we cannot be against fortune. 
Idolatry erected against the appointment.  This was her happy entry in Saint johnston, and the great zeal she beareth to Justice. The swarm of Papists that entered with her, began strait to make provision for their Mass; and because the Altars were not so easy to be repaired again, they provided Tables, whereof some before used to serve for Drunkards, Dicers, and Carders, but they were holy enough for the Priest and his Pageant. The Queen began to rage against all godly and honest men, their houses were oppressed by the French, the lawful Magistrates, as well Provest as Baylies, were unjustly, and without all order, deposed from their Authority: a wicked man, void of God's fear, and destitute of all virtue, the Laird of Kilfans, was entrusted by her, Provest of the Town: Whereat all honest men offended, left their own houses, and with their wives and children sought amongst their brethren some resting place for a time. 
Against the appointment the second time.  She took order that four Colours of the Soldiers should abide in the Town to maintain Idolatry, and to resist the Congregation. Honest and indifferent men asked why she did so manifestly violate her promise? She answered, That she was bound to keep no promise to heretics: And moreover, That she promised only to leave the Town free of French Soldiers; which (said she) she did, 
Second answer of the Queen Regent.  because that these that therein were left were Scotishmen. But when it was reasoned in her contrary, That all those that took wages of France were counted French Soldiers, she answered, Princes must not be straight bounden to keep their promises: 
The third answer.  Myself (said she) would make little conscience to take from all that sort their lives and inheritance, if I might do it with as honest an excuse. And then she left the Town in extreme Bondage: 
The departure of the Earl of Argyle, and Lord james from the Queen Regent.  After that her ungodly Frenchmen had most cruelly used the most part of those that remained in the ●ame, the Earl of Argyle, and Lord james foresaid perceiving in the Queen nothing but mere tyranny and falsehood, mindful of their former promises made to their brethren, did secretly convey themselves, and their Companies of the Town, and with them departed the Lord Ruthuen, of whom before mention is made; then the Earl of Menteth, and the Laird of Tullybardin, who in God's presence did confederate and bind themselves together, faithfully promising one to assist and defend another against all persons that would pursue them for Religion sake; and also that they with their whole force and power would defend the brethren persecuted for the same Cause. The Queen highly offended at the sudden departure of the persons aforesaid, sent charges to them to return, under the highest pain of her displeasure. But they answered, 
The answer the Earl of Argyle.  That with safe conscience they could not be partakers of so manifest tyranny as was by her committed, and of so great iniquity as they perceived devised by her, and her ungodly counsel the Prelates, This answer was given to her the first day of june, and immediately the Earl of Argyle, and Lord james repaired toward S. Andrew's; and in their Journey gave advertisement by writing to the Laird of Dun, to the Laird of Petarrow, to the Provest of Dundie, and others, professors in Angus, to visit them in S. Andrew's the fourth of june, for Reformation to be made there: which day they kept, and brought in their company john Knox, who the first day after his coming to Fyfe, did preach in Carreal, the next day in Anstruther, minding the third day, which was the Sunday, to preach in S. Andrews. The Bishop hearing of Reformation to be made in his Cathedral Church, thought time to stir, or else never, and therefore assembled his colleagues, and confederate fellows, besides his other friends, and came to the Town upon the Saturday at night, accompanied with a hundred Spears, of mind to have stopped john Knox from Preaching. The two Lords and Gentlemen aforesaid were only accompanied with their quiet households, and therefore was the sudden coming of the Bishop the more fearful; for than was the Queen and her Frenchmen departed from Saint johnston, and were lying in Falkland, within twelve miles of S. Andrews; and the Town at that time had not given profession of Christ, and therefore could not the Lords be assured of their friendship. Consultation being had, many were of mind that the Preaching should be delayed for that day, and especially that Io. Knox should not preach, for that did the Bishop affirm that he would not suffer, considering that by his Commandment the Picture of the said john was before burnt. He willed therefore an honest Gentleman, Robert Colwill of Cleisse, 
The Bishop's good mind towards john Knox.  to say to the Lords, That in case john Knox presented himself to the Preaching-place, in his Town and principal Church, he should make him be saulted with a Dozen of Culverings, whereof the most part should light upon his nose. After long deliberation had, the said john was called, that his own judgement might be had; When many persuasions were made that he should delay for that time, and great terrors given in case he should enterprise such a thing; as it were in contempt of the Bishop, he answered, God is witness that I never preached Christ jesus in contempt of any man, 
john Knox his answer to the Lords, and the rest of the brethren.  neither mind I at any time to present myself to that place, having either respect to my own private commodity, either yet to the worldly hurt of any creature: But to delay to preach to morrow (unless the body be violently withheld) I cannot in conscience: For in this Town and Church began God first to call me to the dignity of a Preacher, from the which I was re●t by the tyranny of France, and procurement of the Bishops, as ye well enough know, how long I continued prisoner, what torment I sustained in the Galleys, and what were the sobs of my heart, is now no time to recite. This only I cannot conceal, which more then one have heard me say when my body was absent from Scotland, That my assured hope was, in open audience to preach in Saint Andrew's, before I departed this life. And therefore (said he) my Lords, seeing that God above the expectation of many hath brought my body to the same place where first I was called to the Office of a Preacher, and from the which most unjustly I was removed: I beseech your Honours not to stop me from presenting myself unto my Brethren: And as for the fear of danger that may come to me, let no man be solicit, for my life is in the custody of him whose glory I seek; and therefore I cannot so fear their boast nor tyranny, that I will cease from doing my duty, when of his mercy he offereth the occasion. I desire the hand and weapon of no man to defend me, only do I crave audience; which if it be denied here unto me at this time, I must seek further where I may have it. At these words the Lords were fully content that he should occupy the place, which he did upon Sunday the tenth of June, and did treat of the ejection of the buyers and the sellers forth of the Temple of J●rusalem; as it is written in the Evangelists Matthew and john, and so he applied the corruption that was then, to the corruption that is in Papistry: and Christ's fact, to the duty of those to whom God giveth power and zeal thereto, 
The Reformation of S. Audrews.  that aswell the Magistrates, the Provest and Baylies, as the communality for the most part within the Town, did agree to remove all Monuments of Idolatry, which also they did with expedition. The Bishop advertised hereof, departed that same day to the Queen, who lay with her Frenchmen, as is said, in Falkland. The hot fury of the Bishop did so kindle her choler (and yet the love was very cold betwixt them) that without farther delay conclusion was taken, to invade Saint Andrew's, 
For the old Earl of Argyle was dead.  and the two young Lords aforesaid, who then were very slenderly accompanied. Posts were sent from the Queen with all diligence to Cowper, distant only six miles from Saint Andrew's, to prepare Lodgings and Victuals for the Queen and her Frenchmen. Lodgings were assigned, and Farrier's were sent before. Which thing understood, counsel was given to the Lords to march forward, and to prevent them before they came to Cowper: which they did, giving advertisement to all brethren with all possible expedition to repair towards them, which they also did, with such diligence, 
Cowper-Moore.  that in their Assembly the wondrous Work of God might have been espied: For when at night the Lords came to Cowper, they were not an hundred Horse, and some few Footmen whom the Lord james, brought from the Coast ●ide; and yet before the next day at noon (which was Tuesday the thirteenth of June) their number passed three thousand men, which by God's providence came unto the Lords from Lowthiane the Lairds of Ormeston, Calder, Hatton, Lestarrig, and Colston, who albeit they understood at their departing from their own houses no such trouble, yet were they by their good counsel very comfortable that day. The Lord Ruthuen came from Saint johnston with some Horsemen with him: The Earl of Rothesse's Sheriff of Fyfe, came with an honest Company. The Towns of Dundie and S. Andrews declared themselves both stout and faithful. Cowper, because it stood in greatest danger, was assisted with the whole Force. Finally, God did so multiply our number, That it appeared as men had reigned from the clouds. The enemy understanding nothing of our Force assured themselves of Victory. Who had been in Falkland the night before, might have seen embracing and kissing, betwixt the Queen, the Duke, and the Bishop: But Master Gavin Hamilton, gaper for the Bishopric of S. Andrews, above all others, was lovingly embraced of the Queen; For he made his solemn Vow, 
M. Gavin Hamiltons' Vow.  That he would fight, and that he would never return till he brought those Traitors to her Majesty, either quick or dead. And thus before midnight did they send forward their Ordnance, themselves did follow before three of the clock in the morning. The Lords hereof advertised, assembled their company early in the morning upon Cowper-moore; where by the advice of M. james Haliburtoun Provest of Dundie, was chosen a place of ground convenient for our defence: For it was so chosen▪ That upon all sides our Ordnance might have beaten the enemy, and yet we have stood in safety, if we had been pursued till we had come to hand strokes. The Lord Ruthuen took the charge of the horsemen, and ordered them so, That the enemy was never permitted to espy our number; the day was dark, which helped thereto. The enemy (as before is said) thinking to have found no resistance, after that they had twice or thrice made show unto us, as that they would retire, marched forward with great expedition, and approached within a mile before that ever their horsemen stayed, and yet they kept betwixt us and them a water, for their strength. It appeared to us, That either they marched for Cowper or S. Andrews: and therefore our Horsemen in their Troop, and a part of the Footmen with the Ordnance marched somewhat always before them for safety of the Town. The Lords, with the Gentlemen of Fyfe, and so many of Angus and Mearns as were present, kept themselves close in a knot, near to the number of a thousand Spears. The Towns of Dundie and S. Andrews were arrayed in another battle, who came not to the sight of the enemy, till that after twelve of the clock the mist began to vanish, and then passed some of their Horsemen to a mountain, from the height whereof they might discern our number. Which perceived by them, their Horsemen and Footmen stayed incontinent, Posts ran to the Duke and Monsieur Dosell, to declare our number, and what order we kept: And then were Mediators sent to make appointment, but they were not suffered to approach near to the Lords, neither yet to the view of our Camp; which put them in great fear. Answer was given unto them, 
First answer at Cowper-moore.  That as we had offended no man, so would we seek appointment of no man; but if any would seek our lives (as we were informed they did) they should find us, if they pleased to make diligence. This answer received, were sent again the Lord Lindsay, and Laird of W●nchton, who earnestly requested us to concord, and that we would not be the occasion that innocent blood should be shed. We answered, 
The second answer.  That neither had we quarrel against any man, neither yet sought we any man's blood: only we were convened for defence of our own lives unjustly sought by others. We added further▪ That if they could find the mean, that we and our brethren might be free from the tyranny devised against us, that they should reasonably desire nothing which should be denied for our part. This answer received, the Duke and Monsieur Dosell, having Commission of the Queen Regent, required, That Assurance might be taken for eight days; to the end that indifferent men in the mean time might commune upon some final agreement of those things which were then in controversy. Hereto did we fully consent, albeit that in number and force we were far superior, and for testification hereof, we sent unto them our hand writs; and we likewise received theirs with promise, That within two or three days some discreet men should be sent to us to S. Andrews, with further knowledge of the Queen's mind. The tenor of the assurance was this.  
The Assurance.  
WE James Duke of Chattellerault, Earl of Arrane, Lord Hamilton; and my Lord Dosell, Lieutenant for the King in these parts, for ourselves, our assistaries, and partakers, being presently with us in company. By the tenor hereof promits faithfully in honour to my Lords Archibald Earl of Argyle, and James, Commendater of the Priory of S. Andrews, to their assistants and partakers being presently with them in company: That we and our company aforesaid, shall retire incontinent to Falkland, and shall with diligence transport the French men, and our other folks now presently with us, and that no French men or other Soldiers of ours, shall remain within the bounds of Fife, but so many as before the raising of the last Army lay in Disert, Kirkcaldie, and Kinghorne, and the same to lie in the same places only, if we shall think good. And this to have effect for the space of eight days following the date hereof exclusive, That in the mean time certain Noblemen, by the advice of the Queen and the rest of the Council may convene to talk of such things, as may make good order and quietness amongst the Queen's Liege's. And further, We, nor none of our assisters being present with us, shall invade, trouble, or disquiet the said Lords nor their assisters, during the said space. And this we bind and oblige us upon our loyal fidelity and honour, to observe and keep in every point above-written, without fraud or guile. In witness whereof, we have subscribed these presents with our own hands.  
At Garlebanke the 13 day of june 1559. Subscribed. 

james Hamilton.  
Meneits, Dosell.    
And this received, we departed first, because we were thereto requested by the Duke; and so we returned to Cowper, lauding and praising God, for his mercy showed, and thereafter every man departed to his dwelling place. The Lords and a great part of the Gentlemen passed to S. Andrews, who there abode certain days, still looking for those that were promised to come from the Queen for appointment to be made. But we perceiving her craft and deceit (for under that assurance, she meant nothing else but to convey herself, her Ordnance, and Frenchmen over the water of Forth) took consultation what should be done for delivering S. johnston from these ungodly Soldiers, and how our brethren exiled from their own houses, 
The delivery of S. johnston.  might be restored again. It was concluded, That the brethren of Fife, Angus, Mernes, and Stratherne, should Convene at S. johnston the four and twentieth day of June for that purpose, and in the mean time were these Letters written by the Earl of Argyle and Lord james to the Queen than Regent.  
Letters to the Queen Regent.  
Madam, after our hearty commendations of service, this shall be to show your Majesty, That upon the 13 day of june, we were informed by them that were Communers betwixt the Duke, Monsieur Dosell, and us, That we should have spoken unreverently of your Majesty, which we beseech your Majesty, for the true service that we have made, and are ready to make at all times to your Majesty, That of your goodness you will let us know the sayers thereof, and we shall do the duty of true Subjects, to defend our own innocency: As we take God to witness, of the good Zeal and Love we bear towards you, to serve you with true hearts, and all that we have, as well lands as goods; desiring no other thing for our service, but the liberty of our conscience to serve our Lord God, as we shall answer to him, which your Majesty ought and should give us unrequired. Moreover, please your Majesty, That the Duke and the Noblemen being in Sterlin for the time, by your Majesty's advice, solicited us to press the Congregation assembled at the Town of Perth, to Commune of Concord, where we did our exact diligence, and brought it to pass, as your Majesty knows. And there is a point, that we plainly see it not observed to us, which is, That no Soldier should remain in the Town after your Majesty's departing. And suppose it may be inferred, That it was spoken of French Soldiers only, yet we took it otherwise, like as we do yet, That Scottish-men, or any other Nation, taking wages of the King of France, are reputed and holden French Soldiers. Therefore seeing we of good will and mind brought that matter to your Majesty's contentment, it will please your Majesty of your goodness to remove the Soldiers and their Captains, with others that have gotten charge of the Town, That the same may be guided and ruled freely, as it was before, by the Ballyes and Counsel conform to their infeoffments given to them, by the ancient and most excellent Kings of this Realm, to elect and choose their officers at Michaelmas, and they to endure for the space of one year, conform to the old Rite and Custom of this Realm: which being done by your Majesty, we trust the better success shall follow thereupou to your Majesty's content, as the bearer will declare at more length to your Majesty; Whom God preserve.  
To Saint johnston, with the Gentlemen before expressed, did Convene the Earl of Monteith, the Laird of Glaneurquhair, and divers others, who before had not presented themselves for defence of their brethren. When the whole multitude was Convened, a Trumpet was sent by the Lords, commanding the Captains and their Bands, To avoid the Town, and to leave it to the ancient Liberty and just Inhabitants of the same; Also commanding the Laird of Kilfawnes, put in Provest by the Queen, 
The summoning of S. johnston.  with the Captains aforesaid, To open the gates of the Town, and make the same patent to all our Sovereign's lieges, to the effect, That as well true Religion now once begun therein, may be maintained, and Idolatry utterly suppressed, as also the said Town might enjoy and brook their ancient Laws and Liberties, unoppressed by men of War, according to their old Privileges granted to them by the ancient Princes of this Realm, and conform to the provision contained in the Contract of Marriage, made by the Nobility and Parliament of this Realm with the King of France, bearing namely, That our old Laws or Liberties should not be altered: Adding thereto, If they foolishly resisted, and therein happened to commit murder, That they should be treated as murderers. To the which they answered proudly, That they would keep and defend that Town, according to their promise made to the Queen Regent. This answer received, preparation was made for the Siege and assault. For amongst all, it was concluded that the Town should be set at liberty, to what danger soever their bodies should be exposed. While preparation was in making, came the Earl of Huntly, the Lord Erskin, Master john Ballenden, Justice Clerk, requiring that the pursuit of the Town should be delayed. 
Communing at S. johnston.  To speak to them were appointed, the Earl of Argyle, Lord james, and Lord Ruthuen, who perceiving in them nothing but a drift of time, without any assurance that the former wrongs should be redressed, gave unto them a short and plain answer, That they would not delay their purpose an hour: and therefore willed them to certify the Captains in the Town, That if by pride and foolishness they would keep the Town, and in so doing slay any of their brethren, that they should every one die as murderers. The Earl of Huntly, 
Huntly.  displeased at this answer, departed, and was highly offended that he could not dress such an appointment, as should have contented the Queen and the Priests. After their departing the Town was again summoned: but the Captains supposing that no sudden pursuit should be made, and looking for relief to have been sent from the Queen, abode in their former opinion. And so upon Saturday the nine and twentieth of June, at ten of the clock at night, commanded the Lord Ruthuen who besieged the west Quarter, to shoot the first Volley, which being done, the Town of Dundie did the like, whose Ordnance lay on the east side of the Bridge. The Captains and Soldiers within the Town, perceiving that they were unable long to resist, required assurance till twelve hours upon the morrow; promising, That if before that hour there came unto them no relief from the Queen Regent, that they would render the Town: Provided that they should be suffered to depart the Town with Ensign displayed. We thirsting the blood of no man, and seeking only the liberty of our brethren, condescended to their desires, albeit that we might have executed against them judgement without mercy, for that they had refused our former favours, and had slain one of our brethren, and hurt two in their resistance, and yet we suffered them freely to depart without any further molestation. The Town being delivered from their thraldom, upon Sunday the six and twentieth of June thanks was given to God for this great benefit received, and consultation was taken, what was further to be done. In this mean time, zealous men considering, how obstinate, proud, and despiteful, the Bishop of Murray had been before, 
The Bishop of Murray.  how he had threatened the Town by his Soldiers and friends who lay in Scone, thought good that some order should be taken with him, and with that place, which lay near to the Towns end. The Lords wrote unto him (for he lay within two miles of S. johnston) That unless he would come and assist them, they neither could spare nor save his place. He answered by his writing, That he would come, and would do as they thought expedient; that he would assist them with his Force, and would consent with them against the rest of the Clergy in Parliament. But because this answer was slow in coming, the Town of Dundie partly offended for the slaughter of their men, and especially bearing no good favour to the said Bishop, for that he was and is chief enemy to Christ Jesus, and that by his counsel alone was Walter Mile our brother put to death, they marched forward: To stay them was first sent the Provest of Dundie, and his brother Alexander Halyburtoun Captain; who little prevailing, was sent unto them john Knox; but before his coming, they were entered to the pulling down of the Idols and dortoir. And albeit the said Master james Halyburtoun, Alexander his brother, and the said john, did what in them lay to have stayed the fury of the multitude, yet were they not able to put order universally, and therefore they sent for the Lords, Earl of Argyle and Lord james, 
The destruction of Scone.  who coming with all diligence, laboured to have saved the place and the place and the Church. But because the multitude had found buried in the Church a great number of hid goods, of purpose to have preserved them to a better day (as the papists speak) the Towns of Dundie and S. johnston could not be satisfied, till that the whole reparation and Ornaments of the Church (as they term it) were destroyed. And yet did the Lords so travel, that they saved the Bishop's Palace, with the Church and place for that night: For the two Lords did not depart, till they brought with them the whole number of those that most sought the Bishop's displeasure. The Bishop greatly offended that any thing should have been enterprised in reformation of his place, asked of the Lords his Band and hand-writing, which not two hours before he had sent unto them; which delivered to his Messenger Sir Adam Browne, advertisement was given, That if any farther displeasure chanced unto him, he would that he should not blame them. The Bishop's servants that same night began to fortify the place again, and began to do violence to some that were carrying away such Baggage as they could come by. The Bishop's Girnall was kept the first night by the labours of john Knox, who by exhortation removed such as violently would make interruption. The same night departed from S. johnston the Earl of Argyle, and L. james, as after shall be declared. 
The cause of the burning of Scone.  The morrow following, some of the poor, in hope of spoil, and some of Dundie, to consider what was done, passed up to the said Abbey of Scone; whereat the Bishop's servants offended, began to threaten and speak proudly: and as it was constantly affirmed, one of the Bishop's sons thrust thorough with a Rapier one of Dundie, for because he was looking in at the Girnell door. This brute noised abroad, the Town of Dundie was more enraged then before; who putting themselves in Armour, sent word to the inhabitants of S. johnston, That unless they would support them to avenge that injury, they should never after that day occur with them in any action. The multitude easily inflamed, gave the Alarm, and so was that Abbey and Palace appointed to Saccage, in doing whereof they took no long deliberation, but committed the whole to the merciement of fire. Whereat no small number of us were so offended, that patiently we could not speak, to any that were of Dundie or Saint johnston. A poor aged matron seeing the flame of fire to pass up so mightily, and perceiving that many were thereat offended, 
Speaking of an ancient matron when Scone was burning.  in plain and sober manner of speaking, said, Now I see and understand that God's judgements are just, and that no man is able to save where he will punish: since my remembrance this place hath been nothing else but a Den of Whore mongers: It is incredible to believe how many wives have been adulterate, and virgins deflowered by the filthy beasts which have been fostered in this den; but especially by that wicked man who is called the Bishop. If all men knew as much as I, they would praise God, and no man would be offended. This woman dwelled in the Town nigh to the Abbey. At whose words were many pacified, affirming with her, That it was Gods just Judgement. And assuredly if the labours or travel of any man could have saved that place, it had not been at that time destroyed: for men of greatest estimation laboured with all diligence for the safety of it. While these things were done at Saint johnston, the Queen fearing what should follow, determined to send certain Bands of French Soldiers to Sterlin, of purpose to stop the passage to us that then were upon the North side of Forth. Which understood, the Earl of Argyle and Lord james departed secretly in the night, and with great expedition preventing the French, 
The taking of Stirlin.  they took the Town (before whose coming the rascal multitude put hands on the thiefs, I should say Friars places, and utterly destroyed them) whereat the Queen and her Faction not a little afraid, with all diligence departed from Edinburgh to Dumbar. And so we with reasonable diligence marched forward to Edinburgh, for Reformation to be made there; where we arrived the 29 of June. The Provest for that time, the Lord Seaton, 
Lord Shaton.  a man without God, without honesty, and oftentimes without reason, had before greatly troubled and molested the brethren, for he had taken upon him the protection and defence of the Black and Grey Friars; and for that purpose did not only lie himself in one of the Colleges every night, but also constrained the most honest of the Town to watch those monsters, to their great grief and trouble. But hearing of our sudden coming, 
The coming of the Congregaon to Edinburg.  he abandoned his charge, and left the spoil to the poor, who had made havoc of all such things as was movable in those places before our coming, and left nothing but bare walls; yea, not so much as door or window: whereby we were the lesser troubled in putting order to such places. After that we had deliberate certain days what was best to be done, and what order was to be taken for suppressing all Monuments of Idolatry within that Town, and the places next adjacent, determination was taken to send some Message to the Queen than Regent. For she had bruited (as her accustomed manner was, by advice of her counsel, ever to forge lies) that we sought nothing but her life, and a plain revoltment from the lawful obedience due to our Sovereign her Authority, as by the Tenor of these Letters may be seen.  
FRANCIS and MARIE By the Grace of God, King and Qneen of Scots, dolphin and Doulphinesse of Viennois: To Our loved Lion King of Arms, etc. Our Sheriffs in that part conjunctly and severally specially constitute, greeting.  
Forasmuch as our dearest Mother Marry, Queen Dowager Regent of Our Realm, and Lords of our Secret Council, perceiving the seditious tumult raised by one part of our Liege's, naming themselves, The Congregation; who under pretence of Religion have put themselves in Arms. And that Our Mother, for satisfying of every man's conscience, and pacifying of the said troubles, had offered unto them to appoint a Parliament to be holden in January next to come (this was a manifest lie, for this was neither offered, nor by her once thought upon, till we required it) or sooner, if they had pleased, for establishing of a Universal order in matters of Religion by Our advice, and States of Our Religion, and in the mean time to suffer every man to live at liberty of Conscience without trouble, unto the time that the said order were taken by advice of Our foresaid States. And at last, because it appeareth much to stand upon Our Burrow of Edinburgh, offered in like manner to let the inhabitants thereof choose what manner of Religion they would set up and use for that time, so that no man might allege that he was forced to do against his conscience. Which offer the Queen, Our said dearest Mother was at all times, 
Let the Reader mark how this agrees with our time.  and yet is ready to fulfil. Nevertheless the said Congregation being of mind to receive no reasonable offers, hath since by open deed declared, That it is no Religion, nor any thing thereto pertaining that they seek, but only the subversion of Our Authority, and usurpation of Our Crown: In manifest witnessing whereof, they daily receive Englishmen with Messages unto them, and sendeth such like into England: And last of all, have violently intermitted, withtaken, and yet withholds, the Irons of Our Coyning-House, which is one of the chief Points that concerneth Our Crown: And such like have intromitted with our Palace of Halyrud-house. Our Will is therefore, etc. That ye pass to the Market Cross of Our said Burrow of Edinburgh, or any other place within the same, and there by open Proclamation, in Our Name and Authority, command and charge all and sundry persons of the said Congregation, or yet being presently within Our said Borough, other than the inhabitants thereof, that they within six hours next after Our said Charge, depart forth of the same, under the pain of Treason. And as that ye command all and sundry persons to leave their company, and to adhere to Our Authority; with Certification, That such as do the contrary, shall be reputed and holden as manifest Traitors to Our Crown.  
These Letters did not a little grieve us, who most unjustly were accused; for never a sentence of the Narrative true, except, That we stayed the Irons, and that for just cause; to wit, Because that daily there was such number of hard-heads printed, that the baseness thereof made all things exceeding dear; And therefore we were counselled by the wisest to stay the Irons while further order might be taken. The Queen Regent with all possible diligence posted for her Faction: Master james Balfour was not idle in the mean time. The Lords, to purge themselves of these odious crimes, wrote to her a Letter in form as after followeth:  
PLease your Majesty to be advertised, That it is come to our knowledge, that your Majesty hath set forth by your Letters openly proclaimed, 
The third Letter to the Queen Regent.  That we, called by name, The Congregation, under pretence and colour of Religion convene together to no other purpose, but to usurp our Sovereign's Authirity, and to invade your person, representing theirs at this present. Which things appear to have proceeded of sinister information made to your Majesty by our enemies, considering that we never minded such thing, but only our mind and purpose was and is, To promote and set forth the glory of God, Maintain and defend the true Preachers of his Word, And according to the same abolish and put away Idolatry and false abuses which may not stand with the said Word of God. Beseeching your Majesty to bear patiently therewith, and interpose your Authority to the furtherance of the same, as is the duty of every Christian Prince, and good Magistrate. For as to the obedience of our Sovereign's Authority in all Civil and Politic matters, we are and shall be as obedient, as any other your Majesty's subjects within the Realm. And that our convention is for no other purpose, but to save our Preachers and their auditors from the injury and violence of our enemies: Which should be more amply declared by some of us in your Majesty's presence, if ye were not accompanied with such as have pursued our lives, and sought our blood. Thus we pray Almighty God to save your Highness in his eternal tuition.  
At Edinburgh the 2 of july, 1559.  
And for further purgation hereof, it was thought necessary that we should simply expose as well to her Majesty, as to the whole people what were our requests and just petitions: And for that purpose after that safe-Conduct was purchased and granted, we directed unto her two grave men of counsel, to wit, the Lairds of Pittarrow and Cuninghamehead, to whom we gave commission and power, first to expose our whole purpose and intent, which was no other than before, at all times we had required; to wit, First, That we might enjoy the liberty of conscience. Secondly, That Christ Jesus might be truly preached, and his holy Sacraments rightly ministered unto us. Thirdly, That unable Ministers might be removed from Ecclesiastical Administration: And that our Preachers might be relaxed from the Horn, and permitted to execute their charges, without molestation unto such as either by a general Council lawfully convened, or by a Parliament within the Realm the controversies in Religion were decided. And for declaration that her Majesty was hereto willing that the Bands of Frenchmen, who then were a burden intolerable to the Country, and to us so fearful, that we durst not in peaceable and quiet manner haunt the places where they did lie, should be sent to France their native Country: Which things granted, Her Majesty should have experience of our accustomed obedience. To these Heads she did answer at the first so pleasantly, that she put both our Commissioners in full esperance that all should be granted, and for that purpose she desired to speak with some of greater Authority; promising, That if they would assure her of their dutiful obedience, that she would deny nothing of that which was required. For satisfaction of her mind, we sent again the Earl of Glencarne, 
The craftiness of the Queen Regent may yet be espied.  the Lord Ruthwen, the Lord Uchiltrie, and the said Laird of Pittarrow, with the same Commission as before. But then she began to handle the matter more craftily, complaining that she was not sought in a gentle manner. And that they in whom she had put most singular confidence, had left her in her greatest need. And such other things pertaining nothing to the Commission, she proposed to spend and drive the time. They answered, That by unjust tyranny devised against them and their brethren (as her Majesty did well know) they were compelled to seek the extreme remedy, and therefore that her Majesty ought not to wonder though godly men left the company, where they neither found fidelity nor truth. In the end of this communing; which was the twelfth day of July 1559. 
1559.  She desired to have talked privately with the Earl of Argyle and Lord james, Prior of S. Andrews; for else (as she alleged) she could not but suspect that they pretended to some other higher purpose than Religion. She and her crafty Counsel had abused Duke Hamilton, persuading him and his friends, That the said Earl and Lord james had conspired, 
Accusations.  first to deprive our Sovereign her daughter of her authority, 
Mark the crafty calumnies.  and thereafter the Duke and his Successors of their pretended Title to the Crown of Scotland. By these invented lies she inflamed the hearts of many against us, insomuch that some of our own number began to murmur. Which perceived, as well the Preachers in their public Sermons, as we ourselves by our public Proclamation, gave purgation and satisfaction to the people, plainly and simply declaring what was our purpose, taking God to witness, That no such crimes were ever entered into our hearts, as most unjustly was laid to our charge. The Counsel after consultation, thought not expedient that the said Earl and Lord james should talk with the Queen in any sort; for her former practices put all men in suspicion, That some deceit lurked under such coloured communing. She had before said, That if she could by any mean sunder these two from the rest, she was assured shortly to come by her whole purpose. And one of her chief Counsel in those days (and we fear but too inward with her yet) said, That ere Michaelmas day they two should lose their heads; and therefore all men feared to commit two such young plants to her mercy and fidelity. It was therefore finally denied that they should talk with the Queen, or any appertaining to her, but in places void of all suspicion, where they should be equal in number with those that should talk with them. The Queen perceiving that her craft could not prevail, was content that Duke Hamilton, and that Earl of Huntley, with others by her appointed, should convene at Preston, 
The communing at Preston.  to Commune with the said Earl and Lord james, and such others as the Lords of the Congregation would appoint, to the number of an hundred on each side: Of the which number, eight persons only should meet for conference. The principals for their party, were the Duke, and Earl Huntly, the Lords Erskin and Somerwell, M. Gavin Hamilton, and the Justice Clerk. From us were directed the Earls of Argyle and Glencarne, the Lords Ruthuen and Lord james, Boyde and Uchiltrie, the Lairds Dun and Pittarrow. Who Convening at Preston, spoke the whole day without any certain conclusion: For this was the practice of the Queen and of her faction, By drift of time to weary our company, who for the most part, had been upon the fields from the tenth day of May: That we being dispersed, she might come to her purpose, in which she was not altogether deceived: For our Commons were compelled to scatter for lack of expenses: And our Gentlemen partly constrained by lack of furnishing, and partly hoping some final appointment, after so many Communing, returned for the most part to their dwelling places, for reposing of themselves. The Queen in all those Conventions seemed that she would give liberty to Religion; 
The demand of the Queen Regent, and answer of the Protestants  Provided, That wheresoever she was, our Preachers should cease, and the Mass should be maintained. We perceiving her malicious craft, answered, That as we would compel her Majesty, to no Religion; so could we not in conscience, for the pleasure of any earthly treasure, put silence to God's true Messengers: neither could we suffer that the right administration of Christ's true Sacraments should give place to manifest Idolatry, for in so doing we should declare ourselves enemies to God, to Christ jesus his Son, to his eternal Verity, and to the liberty and establishment of his Church within this Realm: For your request being granted, There can no Church within the same be so established, but at your pleasure, and by your residence and remaining there, ye might overthrow the same. This our last answer we sent unto her with the Lord Ruthuen and Laird of Pittarrow, requiring of her Majesty in plain words, to signify unto us, What hope we might have of her favour towards the upsetting of Religion? We also required, That she would remove her Frenchmen, who were a fear to us, and a burden most grievous to our Country; and that she would promise to us in the word of a Prince, That she would procure no man to be sent in. And then should we not only support to the uttermost of our powers to furnish Ships and Victuals for their transporting, but also upon our honours should we take her body into our protection. 
The last offers of the Protestants to the Q. Regent.  And should promise, in the presence of God and the whole Realm, to serve our Sovereign her daughter, and her Majesty Regent, as faithfully and as obediently, as ever did we Kings within Scotland. That moreover we should cause our Preachers give reason of their Doctrine in her audience to any that pleased to impugn any thing that they did or taught. Finally, That we should submit ourselves to a lawful Parliament. Provided that the Bishops, as the party accused and our plain enemies, should be removed from judgement.  
To no point would she answer directly, but in all things she was so general and so ambiguous, that her craft appeared to all men. She had gotten assured knowledge that our company was scattered (for her Frenchmen were daily amongst us, without molestation or hurt done unto them) and therefore she began to disclose her mind, 
The scoffing of the Queen Regent.  and said, The Congregation hath reigned these two months past; Me myself would reign now other two. The malice of her heart being plainly perceived, deliberation was had what was to be done. It was concluded, That the Lords, Barons, and Gentlemen, with their chief domestics, should remain in Edinburgh that whole Winter, for establishing of the Church there. And because it was found, That by the corrupting of our Money the Queen made to herself immoderate gains, 
Note.  for maintaining of her Soldiers, to the destruction of the whole Commonwealth: It was thought necessary, That the Printing irons, and all things pertaining should be stayed, for fear that she should privily cause to transport them to Dumbar. In this mean time came assured word, first, That the King of France was hurt, and after that he was dead. Which albeit it ought to have put her in mind of her own estate and wicked enterprises: 
The death of Henry King of France.  for he that same time in the fullness of his glory (as she herself used to speak) had determined most cruel persecution against the Saints of God in France, even as she herself was here persecuting in Scotland: and yet he so perished in his pride, That all men might see that God's just vengeance did strike him, even when his iniquity was come to full ripeness. Albeit we say, That this wondrous work of God in his sudden death, aught to have daunted her fury, and given unto her admonition, That the same God could not suffer her obstinate malice against his Truth, long to be unpunished: Yet could her indurate heart nothing be moved to Repentance; for hearing of the staying of the Printing irons, she raged more outrageously than before, and sending for all such as were of her faction, exposed her grievous complaint, aggravating the same with many lies, 
Note how this agrees with our times.  to wit, That we had declared that which before she suspected: For what could we mean else but usurpation of the Crown, when we durst put hands to the Coining-house, which was a portion of the patrimony of the Crown. She further alleged, That we had spoiled the Coining-House of great sums of money. To the which we answered, both by our Letters sent to her and her Counsel, and by public Proclamation to the people, That we without usurpation of any such thing, justly appertaining to the Crown of Scotland, 
Answer to the calumny.  did stay the Printing irons, in consideration that the Commonwealth was greatly hurt by corrupting of our money. And because we were born Counsellors of this Realm, sworn to procure the profit of the same, we could do no less of duty and of conscience, 
Note, Nobles.  then to stay that for a time, which we saw so abused, That unless remedy were found, should turn to the utter detriment of the whole body of this Realm. And as to her false accusation of spoil, we did remit us to the conscience of M. Robert Richeson, master of the Coining-house, who from our hands received silver, gold, and mettle, as well Coined as un-Coined, so that with us there did not remain the value of a Bawbee, or Farthing. This our Declaration and purgation notwithstanding, she, partly by her craft and policy, and partly by the labours of the Bishops of Saint Andrews and Glasgow, procured the whole number that were with her, to consent to pursue us with all cruelty and expedition, before that we could have our company (which then was dispersed for new furnishing) assembled again. The certainty hereof coming to our knowledge the Saturday at night, being the 25 of July, we did what in us lay to give advertisement to our brethren: but impossible it was that the Wast, Angus, Mernes, Straitherne or Fyfe, in any number could come to us. For the enemy Marched from Dumbar upon the Sunday, and approached within two miles of us before Sunrising upon Monday. For they verily supposed to have found no resistance, being assured that the Lords only with certain Gentlemen remained with their private houses: calling upon God for counsel in that strait, we sought what was the next defence. We might have left the Town, and might have retired ourselves without any danger, but then we should have abandoned our brethren of Edinburgh, and suffered the Ministry thereof to have decayed; which to our hearts was so dolorous, that we thought better to hazard the extremity then so to do. For then the most part of the Town appeared rather to favour us then the Queen's faction, and did offer unto us the uttermost of their support, which for the most part they did faithfully keep. The same did the Town of Leith, 
Leith left us the congregation.  but they kept not the like fidelity. For when we were upon the field, marching forward for their support (for the French marched nigh to them) they rendered themselves without further resistance. And this they did, as is supposed, by the treason of some within themselves, and by persuasion of the Laird of Lestarrig, who before declared himself to be one of us; and notwithstanding that same day rendered himself undesired to Monsieur Dosell. Their unprovided and sudden defection astonished many, and yet we retired quietly to the side of Cragingate, which place we took for resisting the enemy. In the mean time divers mediators passed betwixt us, amongst whom the Lord Ruthuen for our part was principal. Alexander Erskin did much travel to stay us and our Soldiers, that we should not join with them of Leith, till that they, as is said, had rendered themselves to the French. The said Alexander did oft promise that the French would stay, provided, That we would not join with those of Leith. But after that they were rendered, we heard nothing of him but threatening and uncomfortable words. Before it was eight of the clock in the morning, God had given unto us both courage, and a reasonable number to withstand their fury. The Town of Edinburgh, so many as had subject themselves to discipline, and divers others besides them, behaved themselves both faithfully and stoutly. The Gentlemen of Lowthiane, especially Calder, Hatton, and Ormeston, were very comfortable, as well for their counsel as for their whole assistance. Some Gentlemen of Fyfe prevented the Frenchmen, other were stopped by reason that the French had passed Leith. Always the enemy took such a fear, That they determined not to invade us where we stood, but took purpose to have passed to Edinburgh, by the other side of the water of Leith: and that because they had the Castle to their friend, which was to us unknown, for we supposed the Lord Erskin, Captain of the same, either to have been our friend, or at least to have been indifferent. But when we had determined to fight, 
The Lord Erskin and his fact.  he sent word to the Earl of Argyle, to Lord james, his sister's son, and to the other Noblemen, That he would declare himself, both enemy to them and to the Town, and would shoot at both, if they made any resistance to the Frenchmen to enter into the Town. This his treasonable defiance sent us, by the Laird of Ricarton did abate the courage of many, for we could not fight, nor stop the enemy, but under the mercy of the Castle and whole Ordnance thereof. Hereupon was consultation taken, and in conclusion, it was found less damage to take an appointment, albert the Conditions were not such as we desired; then to hazard battle betwixt two such enemies. After long talking, certain heads were drawn by us, which we desired to be granted.  



First, That no member of the Congregation should be troubled in life, lands, goods or possessions, by the Queen her Authority, nor any other justice within the Realm, for any thing done in the late Innovation, till a Parliament (which should begin the tenth of january) had decreed things in controversy.  
2. That Idolatry should not be erected, where it was at that day suppressed.  
3. That the Preachers and Ministers should not be troubled in their Ministry where they are already established, neither yet stopped to preach wheresoever they should chance to come.  
4. That no Bands of men of War should be laid in Garrison within the Town of Edinburgh.  
5. That the Frenchmen should be sent away at a reasonable day; and that none other should be brought into the Country without consent of the whole Nobility and Parliament.     
But these our Articles were altered, and another form disposed, as followeth.  

At the Links of Leith, the 24 of July, 1559. It is appointed in manner following:  
IN the first Congregation and their company, others then the inhabitants of the said Town, shall remove themselves forth of the said Town the morrow at ten hours before noon the 25 of july, and leave the same void and rid of them and their said company conform to the Queen's Majesty's pleasure and desire.  
Item, The said Congregation shall cause the Irons of the Coyning-house taken away by them, be rendered and delivered to Master Robert Richeson; And likewise the Queen's Majesty's Palace of Halyrud-house to be left, and rendered again to M. John Balfour, or any other, having her Majesty's sufficient power in the same matter, as it was resolved; and that betwixt the making of these Articles, and the morn at ten of the clock. For observing and keeping of these two Articles above written, the Lord Ruthuen, and the Laird of Pittarrow have entered themselves pledges.  
Item, The said Lords of the Congregation, and all the members thereof, shall remain obedient subjects to our Lord and Lady's Authority, and to the Queen Regent in their place; 
In contemplation of these Articles, arose this proverb, Good day, Sir. John, till janury; Welcome, Sir John, till january.  And shall obey all Laws, and laudable Customs of this Realm, as they were used before the moving of this tumult and controversy, excepting the cause of Religion, which shall be hereafter specified.  
Item, The Congregation, nor any of them, shall not trouble or molest a Churchman by way of deed, nor yet shall make them any impediment in the peaceable brooking, enjoying, and uptaking of their Rents, Profits, and Duties of their Benefices, but that they may freely use and dispose upon the same, according to the Laws and Custom of this Realm, to the tenth of january next to come.  
Item, The said Congregation, nor none of them, shall use in no ways from thenceforth any force or violence in casting down of Churches, Religious places, or apparel thereof, but the same shall stand harmless of them, unto the tenth day of January.  
Item, The Town of Edinburgh shall without compulsion use and choose what Religion, and manner thereof they please, to the said day; so that every man may have freedom to use his own conscience to the day aforesaid.  
Item, The Queen shall not interpose her Authority to molest or trouble the Preachers of the Congregation, nor their Ministry (to them that please to use the same) nor no other of the said Congregation, in their bodies, lands, goods, or possessions, Pensions, or whatsoever other kind of goods they possess; nor yet suffer the Clergy, or any other, either Spiritual or Temporal jurisdiction to trouble them in any manner of sort, privately or openly, for the cause of Religion, or any other action depending thereupon, to the said tenth day of january within written; and that every man in particular live in the mean time according to his own conscience.  
Item, That no men of War, French nor Scots, be laid in daily Garrison within the Town of Edinburgh, but to repair thereto to do thsir lawful business, and thereafter to retire them to their Garrisons.   
This alteration in words, and Order was made without knowledge and consent of those whose counsel we had used in all such causes before: For some of them perceiving we began to faint, and that we would appoint with unequal conditions, said, God hath wondrously assisted us in our greatest dangers: He hath stricken fear in the hearts of our enemies, when they supposed themselves most assured of Victory: Our case is not yet so desperate, that we need to grant to things unreasonable and ungodly; 
Note.  which if we do, it is to be feared, That things shall not so prosperously succeed as they have done heretofore.  
When all things were communed and agreed upon by mid persons, the Duke, and the Earl of huntley, who that day were against us, desired to speak with the Earls of Argyle and Glencarne, the Lord james, and others of our party; who obeying their requests, met with them at the Quarrel holes betwixt Leith and Edinburgh, who in conclusion promised to our Lords, 
The promise of the Duke and Earl of Huntly.  That if the Queen broke to us any one jot of the Appointment then made, that they should declare themselves plain enemies to her, and friends to us. As much promised the Duke that he would do, in case that she would not remove her Frenchmen at a reasonable day; for the oppression which they did was manifest to all men. This Appointment made and subscribed by the Duke, Monsieur Dosell and the Earl of huntley, the 25 of July, we returned to the Town of Edinburgh, where we remained till the next day at noon, when after Sermon, dinner, and Proclamation made at the Market Cross, in form as followeth, we departed.  

Form of the Proclamations.  
FORASMUCH as it hath pleased God that Appointment is made betwixt the Queen Regent and us the Lords Protestants of this Realm; We have thought good to signify unto the chief Heads of the Appointment; which be these: 

First, That no member of the Congregation shall be troubled in life, lands, goods, or possessions by the Queen, by her Authority, nor by any other justice within this Realm, for any thing done in this late Innovation, till that a Parliament hath decided things that be in controversy.  
Secondly, That Idolatry shall not be erected where it is now at this day suppressed.  
Thirdly, That the Preachers and Ministers shall not be troubled in the ministration, where they are already established, neither yet stopped to Preach wheresoever they shall happen to travel within this Realm.  
Fourthly, That no Bands of men of War shall be laid in Garrison within the Town of Edinburgh.    
The chief Heads of appointment concerning the liberty of Religion, and conservation of our brethren, we thought good to notify unto you by this Proclamation; that in case wrong or injury be done by any of the contrary faction, to any member of our Body, complaint may be made unto us, to whom we promise, as we will answer to our God, our faithful support, to the uttermost of our powers.   
At this Proclamation, made with sound of Trumpet, were offended all the Papists: for first they alleged, It was done in contempt of Authority. Secondarily, That we had proclaimed more than was contained in the Appointment. And last, That we in our Proclamation had made no mention of any thing promised unto them. 
Answer to th● complaint of the Papists.  To such murmurs we answered, That no just Authority could think itself contemned, because that the truth was by us made manifest unto all, who otherwise might have pretended ignorance. Secondly, That we had proclaimed nothing which was not finally agreed upon in word and promise betwixt us and those with whom the Appointment was made, whatsoever the Scribes had after written, who in very deed had altered both in words and sentences our Articles, as they were first conceived: And yet if their own writings were diligeutly examined, the selfsame thing shall be found in substance. And last, To proclaim any thing in their favours, we thought it not necessary, knowing that in that behalf they themselves would be diligent enough. And in this we were nothing deceived, for within fifteen days after, there was not a Shaveling in Scotland, to whom Tenths, or any other Rents pertaineth, but he had that Article of the Appointment by heart, That the Churchmen should be answered of Tenths, Rents, and all other duties; and that no man should trouble or molest them. We departing from Edinburgh the 26 of July, came first to Linlithqow, and after to Sterlin, where after consultation, the Band of defence, and maintenance of Religion, and for mutual defence every one of the other, was subscribed of all that were there present.  
The tenor of the Bond was thus:  
WE foreseeing the craft and sleight of our Adversaries, 
The third Bond of mutual defence at Sterlin▪  who try all manner of ways to circumvient us, and by privy means intent to assail every one of us particularly, by fair heights and promises, therethrough to separate one of us from another, to our utter ruin and destruction. For remedy thereof, we faithfully and truly bind us in the presence of God, and as we tender the maintenance of true Religion, That none of us shall in time coming pass to the Queen Dowager, to talk or commune with her, for any Letter or Message sent by her unto us, or yet to be sent with consent of the rest, or common consultation thereupon: and how soon that either Message or Writing should come from her unto us, with all diligence we shall notify the same one to another; so that nothing shall proceed therein without common consent of us all.  
At Sterlin the first day of August, 1559.  
This Band subscribed, and we foreseeing that the Queen and Bishops meant nothing but deceit, thought good to seek aid and support of all Christian Princes against her tyranny, 
Note.  in case we should be more sharply pursued. And because that England was of the same Religion, and lay next unto us, it was judged expedient first to prove them; which we did, by one or two Messengers, as hereafter, in its own place, shall be more amply declared. After we had abided certain days in Sterlin, the Earl of Argyle departed to Glasgow; and because he was to depart to his own Country (with whom also passed the Lord james) to pacify some trouble, which by the craft of the Queen was raised in his absence; he required the Earl of Glencarne, Lord Boyd, Lord Uchiltrie, and others of Kyle, to meet there, for some order to be taken that the brethren should not be oppressed; which with one consent they did, and appointed the tenth of September for the next convention at Sterlin.  

●he first knowledge of the escaping of the E●rle of Arran out of France.  While these things were in doing at Glasgow, Letters and a servant came from the Earl of Arran, to the Duke his father, signifying unto him, That by the providence of God he had escaped the French Kings hands, who most treasonably and most cruelly had sought his life, or at the least to have committed him to perpetual prison: For the same time the said French King, seeing he could not have the Earl himself, caused put his younger brother, 
Let this be noted.  a child of such age as could not offend, in straight prison, where he yet remained, to wit, in the Month of October, the year of our Lord 1559. Which things were done by the power and craft of the Queen Dowager, at the time that the Duke and his friends were most ready to set forth her cause. These Letters received, and the estate of her two sons known, 
The just reward of the Du●e for leaving God.  of whom one was escaped, and the other cast in vile prison, the Duke desired communing with the said Earl of Argyle; who partly against the will of some that loved him, rid unto the Duke from Glasgow to Hamilton, where abiding a night, he declared his judgement to the Duke, and to his friends, especially to Master Gawane Hamilton. The Duke required him and the Lord james to write their friendly and comfortable Letters to his son; which they most willingly did, and thereafter addressed them to their journey. But the very day of their departing, came one Boutancourt (from the Queen Regent with Letters, as was alleged) from the King and Queen of France, to the Lord james, which he delivered with a bragging countenance, and many threatening words: the Tenor of his Letter was this:  
The King his Letter to the Lord james.  
MY Cousin, I have greatly marvelled when I understood the troubles that are happened in these parts. And yet I more marvel, That ye, in whom I had whole confidence, and who has the Honour to be so near the Queen my wife, and has received from the late King my Father, from the Queen my wife, and from me such graces and favours that ye should be so forgetful, as to make yourself the Head, and one of the principal beginners and nourishers of the tumults and seditions that are seen there: The which because it is so strange to me, and so far against the profession that ye at all times have made, I cannot well believe it. But if it be so, I cannot think but ye have been enticed and led thereto by some persons, that have seduced you and caused you commit such a fault as I am assured you repent of already, which will be a great pleasure to me, to the effect I may lose a part of the occasion I have to be miscontent with you▪ as I will you to understand I am. Seeing you have so far deceived the esperance I had of you and your affection toward God, and the weal of our service, unto the which ye know, ye are as much and more obliged than any other of the Lords there. For this cause, desiring that the matters may be duly amended, and knowing what ye can therein, I thought good on this manner to write unto you, and pray you to take heed to return to the good way, from which ye have declined, and cause me know the same by the effects, That you have another intention than this, which the follies bypast maketh me now to believe, doing all that ever ye can to reduce all things to their first estate, and put the same to the right and good obedience that you know to be due unto God and unto me. 
Brags ●now.  Otherwise ye may be well assured, that I will put to my hand, and that in good earnest, that you and all they who have done and do as ye do, shall feel (through your own fault) that which ye have deserved and merited. Even as I have given charge to this Gentleman, present bearer, to make you know more largely of my part: for which cause I pray you credit him, even as ye would do myself. Praying God, my cousin, to have you in his holy and worthy protection.  
Written at Paris the 17 day of July 1559.  
The same Messenger brought also Letters from the Queen our Sovereign, more sharp and threatening then the former: For her conclusion was; Vous en sentires la poincture a iamais.  
His credit was, 
Note.  That the King would spend the Crown of France, if that he were not revenged upon such seditious persons. That he would never have suspected such inobedience, and such defection from his own sister in him. To the which the said Lord james answered first by word, and then by writing, as followeth:  
The Lord james his Letter to the King.  Sir, 
MY most humble duty remembered, Your Majesty's Letters I received from Paris the 17 of july last, importing in effect, That your Majesty doth marvel that I being forgetful of the graces and favours showed me by the King of blessed memory, your Majesty's father, and the Queen my Sovereign, should declare myself head, and one of the principal beginners of these alleged Tumults and Seditions in these parts, deceiving thereby your Majesty's expectation in all times had of me, with assurance, That if I did not declare by contrary effects my repentance, I, with the rest that had put, or yet putteth hand to this Work, should receive that reward, which we had deserved and merited.  
SIR, It grieves me very heavily that the crime of ingratitude should b● laid to my charge, by your Majesty; and the rather, Th●t I perceive the same to have proceeded of sinister information of them (whose part it was not to have reported so, if true service past had been regarded.) And as touching the repentance, and declaration of the same by certain effects, That your Majesty desires I show. My conscience persuades me in these proceedings to have done nothing against God, not the dutiful obedience towards your Majesty, and the Queen my Sovereign. Otherwise it should not have been to be repent and also amended already, according to your Majesty's expectation of me. But your Majesty being truly informed and persuaded, That the thing which we have done, maketh for the advancement of God's glory, without any manner of derogation to your Majesty's due obedience; We doubt not but your Majesty shall be well contented with our proceedings, which being grounded upon the commandment of the eternal God, we dare not leave the same unaccomplished, only wishing and desiring, your Majesty did know the same, and the truth thereof, as we were persuaded in our consciences, and all them that are truly instructed in the eternal Word of our God, upon whom we cast our care from all dangers that may follow the accomplishment of his eternal will, and to whom we commend your Majesty, beseeching him to illuminate your heart with the Gospel of his eternal Truth, 
Note.  to know your Majesty's duty towards your poor Subjects, God's chosen people, and what you ought to crave justly of them again: for than we should have no occasion to fear your Majesty's wrath and indignation, nor your Majesty's suspicion in our inobedience. The same God have your Majesty in his eternal saveguard.  
At Dunbartane the 12 of August 1559.  
This answer directed to the Queen our Sovereign, and Francis her husband, the Queen Dowager received, and was bold upon it, as she might well enough, for it was supposed, That the former Letters were forged here at home in Scotland. The answer read by her, she said, That so proud an answer was never given to King, Prince, nor Princess. And yet indifferent men, thought that he might have answered more sharply, and not have transgressed modesty nor truth: For where they burden him with the great benefits which of them he had received, if in plain words he had purged himself; affirming, That the greatest benefit that ever he received of them, 
Note.  was to spend in their service, that which God by others had provided for him; no honest man would have accused him, and no man could have been able to have convinced him of a lie; But Princes must be pardoned to speak what they please.  

The residence of john Willock in Edinburg.  For the comfort of the brethren, and continuance of the Church in Edinburgh, was left there our dear brother john Willock▪ who for his faithful labours and bold courage in that battle, deserves immortal praise. For when it was found dangerous that john Knox, who before was elected Minister to the Church, should continue there: the brethren requested the said john Willock to abide with them, lest that for lack of Ministers, Idolatry should be erected up again. To the which he so gladly consented, That it might evidently appear, that he preferred the comfort of his brethren and the continuance of the Church there to his own life. One part of the Frenchmen were appointed to lie in Garrison at Leith, (that was the first benefit which they gate for their confederacy with them) the other part were appointed to lie in the Canon-gate, the Queen and her train abiding in the Abbey. Our brother john Willock the day after our departure preached in S. Giles Church, and fervently exhorted the brethren to stand constant to the Truth which they had professed. At this, and some other Sermons was the Duke, and divers other of the Queen's faction. This liberty of Preaching, and resort of all people thereto did highly offend the Queen and the other Papists. And first they began to give terrors to the Duke, affirming, That he would be reputed as one of the Congregation, if he gave his presence to the Sermons. Thereafter they began to require, That Mass might be set up again in S. Giles Church, and that the people should be set at liberty to choose what Religion they would. For that said they was contained in the appointment, That the Town of Edinburgh should choose what Religion they listed. For obtaining hereof were sent to the Town the Duke, the Earl of Huntly, and the Lord Seaton, to solicit all men to condescend to the Queen's mind, wherein the two last did labour what they could, the Duke not so, but as a beholder, of whom the brethren had good hope, and after many persuasions and threatenings made by the said Earl and Lord, the brethren stoutly and valiantly in the Lord Jesus, gainsaid their most unjust Petitions. Reasoning, That as in conscience they might not suffer Idolatry to be erected, where Christ Jesus was truly Preached; so could not the Queen nor they require any such thing, unless she and they would plainly violate their Faith, and chief Article of the appointment. For it is plainly appointed, That no member of the Congregation shall be molested in any thing; That at the day of the appointment they peaceably possessed. But so it was, That we the brethren and Protestants of the Town of Edinburgh, with our Ministers the day of the appointment, did peaceably enjoy Saint Giles Church, appointed us for Preaching of Christ's true Gospel, and right ministration of his holy Sacraments. Therefore without manifest violation of the appointment, you cannot remove us therefrom, until a Parliament have decided the Controversy. This answer given, the whole brethren departed, and left the foresaid Earl, and Lord Seaton, than Provest of Edinburgh, still in the Tolbuith. Who perceiving that they could not prevail in that manner, began to entreat that they would be quiet, and that they would so far condescend to the Queens-pleasure, as that they would choose them another within the Town, or at the least be content that Mass should be said, either after or before their Sermon. To the which, answer was given; That to give place to the devil (who was the chief Inventor of the Mass) for the pleasure of any creature, 
Note.  they could not. They were in possession of that Church which they could not abandon, neither yet could they suffer Idolatry to be erected in the same, unless by violence they should be constrained so to do. And then they were determined to seek the next remedy. Which answer received, the Earl of Huntly did lovingly entreat them to quietness, faithfully promising, That in no sort they should be molested, so that they would be quiet, and make no farther uproar. To the which they were most willing, for they sought only to serve God, as he had commanded, and to keep their possession, according to the appointment: which by God's grace they did, till the month of November, notwithstanding the great boasting of the enemy. For they did not only convene to the Preaching, daily supplications and administration of Baptism, but also the Lords Table was ministered, even in the eyes of the very enemy, to the great comfort of many afflicted consciences, and as God did strongly work with his true Ministers, and with his troubled Church: so did not the devil cease to inflame the malice of the Queen, and of the Papists with her. For that after her coming to the Abbey of Halyrud-house, she caused Mass to be said first in her own Chapel, and after in the Abbey where the Altars before were cast down. She discharged the Common-Prayers, and forbade to give any portion to such as were the principal young men who read them. 
The Queen Regent's malice against poor men.  Her malice extended in like manner to Cambu●kenneth, for there she discharged the portions of as many of the Canons as had forsaken Papistry: She gave commandment and inhibition, that the Abbot of Lyndors should be answered of any part of his living in the North, because he had submitted himself to the Congregation, and had put some Reformation to his place: By her consent and procurement was the Preachers Chair broken in the Church of Leith, and Idolatry was erected in the same, where it was before suppressed. Her French Captains, with their Soldiers in great companies, in time of Preaching and Prayers resorted to Saint Giles Church in Edinburgh, and made their common deambulation therein with such loud talking, as no perfect audience could be had. And although the Minister was therethrough oft times compelled to cry out on them, Praying to God to rid them of such Locusts, they nevertheless continued still in their wicked purpose devised and ordained by the Queen, to have drawn our brethren of Edinburgh and them in cumber, so that she might have had any coloured occasion to have broken the League with them. Yet by God's grace they behaved themselves so that she could find no fault in them, 
Note.  albeit in all these things beforenamed, and in every one of them she is justly accounted to have gainsaid the said appointment. We pass over the oppressing of our brethren in particular, which had been sufficient to have proved the appointment to have been plainly violated. For the Lord Seaton, without any occasion offered unto him, broke a chase upon Alexander Whitlam, as he came from Preston, accompanied with M. William Knox, towards Edinburgh, and ceased not to pursue him, till he came to the Town of Ormeston. And this he did, supposing that the said Alexander had been john Knox. In all this mean time, and while that more Frenchmen arrived, they are not able to prove that we broke the appointment in any jote, except that a horned Cap was taken off a proud Priest's head, and cut in four quarters, because he said, He would wear it in despite of the Congregation. In this mean time, the Queen, than Regent, knowing assuredly what force was shortly to come unto her, ceased not, by all means possible to cloak the incoming of the French, and to inflame the hearts of our Countrymen against us. And for that purpose she first wrote unto Duke Hamilton, in form, as followeth.  
The Queen Regent's false flattering Letter to Duke Hamilton.  
MY Lord and Cousin, after hearty commendations, We are informed that the Lords of the West-land Congregation intent to make a Convention and assembly of your kin and friends upon Gowan Moor, besides Glasgow, on Monday come eight days, the 28 day of August instant, for some high purpose against us, which we can scantly believe, considering they have no occasion on Our part so to do. And albeit we know the Appointment was made against and without Our advice, yet we accepted the same at your desire, and have since made no cause, whereby they might be moved to come in the contrary thereof. Like as we are yet minded to keep firm and stable all things promised by you in Our behalf. We think on the other part, it is your duty to require them, that they violate not their part thereof in no wise. And in case they mean any evil towards Us, and so will break their promise, We believe ye will at the uttermost of your power convene with us, and compel them to do that thing which they ought, if they will not; praying you to have yourself, your kin and friends, in readiness to come to us, as ye shall be advertised by Proclamation, in case the Congregation assemble themselves for any purpose against Us, or the Tenor of the said Appointment: Assuring you, without they gather, and give first occasion, We shall not put you to any pains in that behalf. And that you advertise Us by writ what we may trust to herein by this Bearer, who will show you the fervent mind we bear to have good concord with the said Congregation, what offers We have made them, and how desirous we are to draw them to the obedience of Our Sovereign's Authority, to whom you shall give credit: and God keep you.  
At Edinburgh the tenth of August, 1559.  
The like Letter she wrote to every Lord, Baron, and Gentleman, of this Tenor.  
The Queen Regent's Letter to the Barons.  
TRusty friend, after hearty commendations, We doubt not but you have heard of the Appointment made beside Leith, betwixt the Duke, the Earl of huntley, and Monsieur Dosell, on the one part; And the Lords of the Congregation, on the other part: Which Appointment We have approved in all points, albeit it was taken without Our advice, and is minded to observe and keep all the contents thereof for Our part. Nevertheless, as We are informed, the Lords of the Congregation intent shortly to convene all such persons as will assist them, for enterprising of some high purpose against Us, Our Authority, and Tenor of the said Appointment; which we cannot believe, seeing they neither have, nor shall have any occasion given thereto on Our part. But in case against all reason they should mean any such thing, We have thought it good to give warning to Our special friends of the advertisement We have gotten; and amongst the rest, to you, whom We esteem of that number, praying you to have yourself, your kin and folks in readiness to come to Us, and so forth, as in the other Letter above sent to the Duke, word by word.  
After that by these Letters, and by the decitfull surmising of her solicitors, she had somewhat stirred up the hearts of the people against us, than she began openly to complain, That we were of mind to invade her Person, 

The practice of the Queen Regent.  
See how this agreeth with our times.   That we would keep no part of the Appointment, and therefore she was compelled to crave assistance of all men, against our unjust pursuit. And this practice she used, as before is said, to abuse the simplicity of the people, that they should not suddenly espy for what purpose she brought in her new bands of men of War, who did arrive about the midst of August, to the number of 1000 men: The rest were appointed to come after with Monsieur de la Brosse, and with the Bishop of Ammians, who arrived the nineteenth day of September following, as if they had been Ambassadors: 
The arrival of th' French.  But what was their Negotiation, the effect did declare, and they themselves could not long conceal; for by both tongue and pen they uttered, That they were sent for the extermination of all those that would not profess the Papist call Religion in all points. The Queen's practice and craft could not blind the eyes of all men, neither yet could her subtlety hide her own shame, but that many did espy her deceit; and some spared not to speak their judgements liberally, who foreseeing the danger, gave advertisement, requiring that provision might be found, before that the evil should exceed our wisdom and strength to put fit remedy to it: For prudent men foresaw, That she pretended a plain conquest; 
Note.  but to the end that the people should not suddenly stir, she would not bring in her full force at once (as before is said) but by continual traffic purposed to augment her Army, so that in the end we should not be able to resist. But the greatest part of the Nobility, and many of the people, were so enchanted by her treasonable solicitors, that they would not hear nor credit the truth plainly spoken. The French then after the arriving of their new men, began to brag: then began they to divide the Lands and Lordships according to their own fantasies; 
The division of the Lords lands by the French.  for one was styled, Monsieur de Argyle; another, Monsieur le Prior; the third Monsieur de Ruthwen; y●a, they were assured, in their own opinion, to possess whatsoever they listed; so that some asked for the rentals and Revenues of divers men's lands, to the end that they might choose the best: And yet in this mean time she was not ashamed to set out a Proclamation in this form:  

A Proclamation set forth by the Queen Regent, to blind the vulgar People.  

How like to the Procl●mations of our times this is, let the Reader judge.  FOrasmuch as We understand that certain seditious persons have of malice invented and blown abroad divers rumours and evil brutes, intending thereby to stir up the hearts of the people, and so to stop all manner of reconciliations betwixt us and our subjects being of the number of the Congregation, and consequently to kindle and nourish a continual strife and division within this Realm, to the manifest subversion of the whole State thereof; And amongst other purposes, have maliciously devised for that effect, and have persuaded too many, That We have violated the Appointment lately taken, in so far as any more French men since came in, and that we do mind to draw in great Forces of men of War forth of France, to suppress the Liberty of this Realm, oppress the inhabitants thereof, and make up strangers with their lands & goods. Which reports are all (God knoweth) most vain, feigned, and untrue: For it is of truth, That nothing hath been done on our part since the said Appointment, whereby it may be alleged that any part thereof contravened; nor yet was at that time any thing commoved or concluded to stop the sending in of Frenchmen, as may clearly appear by inspection of the said Appointment, which the Bearer hereof hath present to show. Whatsoever number of men of War be arrived, We have such regard to Our honour, and quietness of this Realm, that in case in the room of every Frenchman that is in Scotland, there were an hundred at our command, yet should not for that any jot that is promised be broken, or any alteration made by our provocation, 
Let the Bishop of Amians Letters▪ and Monsieur de la Brosse Letters written to France▪ witness that.  but the said Proclamation truly and surely should be observed in every point. If the said Congregation will in like manner faithfully keep their part thereof: Nor yet mean we to trouble any man in the peaceable possession of their goods, & rooms: Nor yet to enrich the Crown, and far less any strangers, with your substance; for Our dearest son and daughter the King and Queen, are by God's provision placed in the room where all men of judgement may well consider they have no need of any man's goods. And for Ourselves, we seeking nothing but dutiful obedience unto them, 
Confer this with our times.  such as good subjects ought to give to their Sovereign, without diminution of your liberties and privileges, or alteration of your Laws. Therefore We have thought good to notify unto you Our good mind foresaid, and desire you not to give ear nor credit to such vain imaginations, whereof, before God, no part entered in our conceit, nor suffer yourselves be thereby led from your due obedience, assuring you, ye shall ever find with Us truth in promise, and a motherly love towards all you, 
Few days after declareth the truth of this.  behaving yourselves as Our obedient subjects. But of one thing We give you warning, That whereas some Preachers of the Congregation in their public Sermons speak irreverently and slanderously, as well of Princes in general, as of Ourself in particular, and of the obedience of higher Powers, inducing the people by that part of their Doctrine, to defection from their duty; which pertaineth nothing to Religion, but rather sedition and tumult, things direct quite contrary to Religion. Therefore We desire you to take order in your Towns and bounds, that when the Preachers repair thither, they use themselves more modestly in these behalves, and in their Preaching not to meddle so much with Civil Policy, and Public Government, nor yet name Us, or other Princes, but with reverence, otherwise it will not be suffered. And seeing you have presently the Declaration of Our Intention, We desire likewise to know what shall be your part to Us, that We may understand what to trust for at your hands, whereof we desire a plain Declaration in writing with this Bearer, without delay.  
At Edinburgh the 28 of August, 1559.   
This Proclamation she sent by her Messengers thorough all the Country, and had her solicitors in all parts, who painfully traveled to bring men to her opinion; amongst whom these were the principal; Sir john Ballenden, Justice Clerk, Master james Balfour, Official of Lowthian; Master Thomas and Master William Scots, sons to the Laird of Balwerie; Sir Robert Carnegie, and Master Gaw●n Hamilton, who fo● fainting of the brethren's hearts, and drawing many to the Queen's faction's against their native Country, have declared themselves enemies to God, and Traitors to the Common-weal: But above all others▪ Master james Balfour, Official for the time, aught to be abhorred; for he of an old professor, is become a new denier of Christ Jesus, and manifest blasphemer of his eternal Verity, against his knowledge and conscience, seeking to betray his brethren and native Country into the hands of a cruel and unfaithful Nation. The answer to this former Proclamation was made in form as followeth.  
To the Nobility, Burgess, and Commonty of this Realm of Scotland, the Lords, Barons, and others Brethren of the Congregation, wisheth increase of all wisdom; with advancement of the glory of God, and of the Commonwealth.  
THe love of our native Country craveth, the defence of our honours requireth, and the sincerity of our consciences compelleth us (dear brethren) to answer in some part to the last Writs and Proclamations set forth by the QUEEN'S Regent, no less to make us and our Cause odious, then to abuse your simplicity, 
Confer this with our times.  and to work your final destruction, conspired of old, and now already put to work. And first, where she allegeth, That certain seditious persons have of malice invented and blown abroad divers rumours, tending thereby (as she allegeth) to stir up the hearts of the people to sedition, by reason that the Frenchmen are crept in of late in our Country. True it is (dear brethren) that all such as bear natural love to their Country, to you their brethren inhabitants thereof, to our houses, wives, children, the esperance of our posterity; and to be short, To our Commonwealth, and to the ancient Laws and Liberties thereof, cannot but in heart lament, and with mouth & tears complain, the most crafty assaults devised and practised, to the utter ruin of all these things forenamed. This is so manifestly gone to work, that even in our eyes, our dear brethren, true members of our Commonwealth, are most cruelly oppressed by strangers; in so far, as some are banished their own houses, some robbed and spoiled of their substance purchased by their just labours in the sweat of their brows, some cruelly murdered at the pleasure of these inhuman soldiers, and altogether have their lives in such fear and dread, as if the enemy were in the midst of them; so that nothing can seem pleasant unto them which they possess in the bowels of their native Country; so near judged every man (and not without just cause) the practice used upon their brethren, to approach next unto them, their wives, children's, houses, and substances, which altogether are cast at the feet of strangers men of War, to be by them thus abused at their unbridled lusts desire. Now if it be sedition (dear brethren) to complain, lament, and pour forth before God the sorrows and sobs of our dolorous hearts, crying to him for redress of those enormities (which elsewhere is to be found) which altogether do proceed of the unlawful holding of strange Soldiers over the heads of our brethren. If this to complain be sedition, than indeed (dear brethren) can none of us be purged of that crime; for as in very heart we condemn such inhuman cruelty, with the wicked and crafty pretence thereof, so can we not, nor dare we, neither by mouths speaking, nor yet by keeping silence, justify the same. Neither do we here aggravate the breaking of the Appointment made at Leith (which always hath manifestly been done) but herein we remember what oath we have made to our Commonwealth, and how the duty we ought to the same compelleth us to cry out, That the Queen by wicked and ungodly counsel goeth most craftily about utterly to oppress the same, and the ancient Laws and Liberties thereof: As well against the King of France his promise, her own duty, in respect of the high promotions that she hath received thereby: which justly should have caused her to have been in deed, that which she would be called (and is nothing less in verity) to wit, a careful mother over this Commonwealth. 
Let the Nobility judge hereof.  But what motherly care she hath used towards you, ye cannot be ignorant of. Have ye not been, even from the first entry of her Reign, ever smitten and oppressed with unaccustomed and more exorbitant Taxations then ever were used within this Realm? Yea, and how far was it sought here to have been brought in upon you and your posterity, under colour to have been laid up in store for the wars. The inquisition taken of all your goods, movable and unmoveable by way of Testament, the seeking of the whole C●ale and Salt of this Realm to have been laid up in store, and in garnell, and she alone to have been Merchant thereof doth teach you by experience some of her motherly care. Again, What favour to our Commonwealth doth she at this instant bear, when even now presently, and of a long time bygone, by the Ministry of some (who better deserve the Gallows then ever did Cochran) she doth so corrupt the good money, and hath brought it to such business, and such a deal of strife, that all men that had their eyes open may perceive an extreme beggary to be brought therethrough upon the whole Realm. So that the whole exchange and traffic to be had with Foreign nations (a thing most necessary in all Commonwealths) shall thereby be utterly extinguished, and all the gains received thereby is, That she therewith entertaineth strangers upon our heads. For brethren, you know that her money hath served for no other purpose in our Commonwealth this long time bygone. And the impunity of those wicked Ministers (whom lately we spoke of) hath brought the matter to such a licentious enormity and plain contempt of the Commonweal, that now they spare not plainly to break down and convert the good and weighty money Coined in our Sovereign's lesser age into this their corrupted skruife and baggages of Hard-heads and Non-sunts, 
Let Sir Robert Richardson and others answer to this.  most like as she and they had conspired to destroy all the whole good Coin of this Realm; and consequently that part of the Commonweal. Besides all this, their clipped and r●nged Sols which had no passage these three years passed in the Realm of France are commanded to have course in this Realm, to gratify thereby her new-come Soldiers, and all these things together are done without the advice or consent of the Nobility and Counsel of thi● Realm; and manifestly therethrough against our ancient Laws and Liberties. Thirdly, her last and most weighty proceeding, more fully declareth the motherly care her Majesty beareth to our Commonweal and us, when in time of Peace, without any occasion of Foreign Wars, thousands of Strangers are laid here and there upon the necks of our poor members of this Commonweal. Their idle bellies fed upon the poor substance of the Commonalty conquest by their just labours in the painful sweat of their brows, which to be true, Dumbar, North-Barwick, Travent, Pres●on, Panes, Missilburgh, Leith, Cannongat, Kinghorne, Kirkcaldie, Disert, with the depauperate souls that this day dwell therein can testify. Whose oppression as doubtless it is entered in before the Justice-seat of God, so ought it justly to move our hearts to have pity and compassion upon these our poor brethren, and at our powers to provide remedy for the same. And albeit her strangers had been garnished with money (as you know well they were not) yet can there here lying be no ways but most hurtful to our Commonwealth, seeing that the fertility of this Realm had never been so plentiful that it was able of any continuance to sustain itself and inhabitants thereof, without support of Foreign Countries, far less able besides the same to sustain thousands of strangers wherewith it is burdened, to the dearthing of all victuals, as the murmur and complaint of Edinburgh this day doth testify. But to what effect the Commonweal is thus burdened, the end doth declare. For shortly were they brought to the fields against our Sovereign's true Liege's, even us your brethren, who (God knoweth) sought nothing else but peace of conscience, under protection of our Sovereign, and Reformation of these enormities, for no other cause but that we would not renounce the Gospel of Jesus Christ, and subdue our necks under the tyranny of that wicked Man of sin, the Roman Antichrist and his forsworn Shavelings, who at that time most tyrannically oppressed our souls with hunger of God's true Word, and rest our goods and substances, to waste the same upon their foul lusts and stinking harlots. But (O dear brethren) this was not the chief pretence and final scope of her proceedings (as these days do well declare) for had not God given in our hearts to withstand that oppression, with weapons of most just defence, thou, O Saint johnston and Dundie, had been in no better state than your sister of Leith is this day. For though we in very deed (God is witness) meant then nothing, but in the simplicity of our hearts, the maintenance of true Religion, and safety of our brethren, Professors of the same, yet lay there another serpent lurking in the breast of our adversaries, as this day (praise to God) is plainly opened to all that list to behold, to wit, To bring you and us both under the perpetual servitude of strangers. For we being appointed, as ye know, touching Religion to be reasoned with all in the Council, at the day affixed, and no occasion made to break the same on our side (as is well known) yet come there forth writings and complaints, 
See how this agrees with our times.  That this day and that day we were prepared to invade the Queen's person (when in very truth there was never such thing thought, as the very deed hath declared.) But because she was before deliberate to bring in Frenchmen to both our destructions, that you should not stir therewith, she made you to understand, That those Bands came only for safety of her own person. O craft, brethren! O subtlety! But behold the end: They are come (yet not so many, no not the sixth part that she desired and looked for) and how, not only with weapons to defend her person, but with wives and children to plant in your native rooms, as they have already begun in the Town of Leith, the principal Port and Staple of this Realm. The gernall and furniture of the Council, and seat of Justice. And here will they dwell, till they may reinforce themselves with greater number of their fellow-soldiers, to subdue then the rest, if God withstand not. And yet her Majesty feared nor shamed not to write, if they were a hundred Frenchmen for every one of them that is in Scotland, 
The cause of the Frenchmens coming with wives and children.  yet they should harm no man. Tell thou now Leith if that be true; If this be not a crafty entry to a manifest conquest forethought of old, judge you dear brethren: Thus to fortify our Towns, and even the principal Port of our Realm, and to lay so strong Garrisons of strangers therein, not only without any consent of the Nobility and Council of this Realm, but also express against their mind (as our Writ sent to her Majesty beareth record) if this be not to oppress the ancient Laws and Liberties of our Realm, let all wise men say to it. And further, to take the Barne-yards new gathered, the Gernalls replenished, and to sit down therein, and by force to put the just possessors and ancient inhabitants therefrom, with their wives, children, and servants to shift for themselves in begging, if they have no other means, they being true Scottish-men, members of our Commonwealth, and our dear brethren and sisters, borne, fostered, and brought up in the bowels of our common and native Country, if this be not the manifest declaration of their old pretence, and mind towards the whole Scottish Nation; let your own conscience (brethren) be judge herein. Was all Leith of the Congregation? 
Note.  No, I think not, yet were all alike served. Let this motherly care then be tried by the fruits thereof: First, by the great and exorbitant Taxations used upon you, and yet ten times greater pressed at, as ye know. Secondly, the utter depravation of our Coin, to purchase thereby money to entertain strangers, French Soldiers upon you, and to make them strong holds, lest you should sometime expel them out of your native rooms. Thirdly, by the daily reinforcing of the said French Soldiers in strength and number, with wives and children, planting in your brethren's houses and possessions. Indeed her Majesty is, and hath been at all times careful to procure by her craft of fair words, of fair promises, and sometimes of buds to allure your simplicity to that point, to join yourselves to her Soldiers, to daunt and oppress us, that you the remnant (we being cut off) may be an easy prey to her sleights: Which God of his infinite goodness hath now discovered to the eyes of all that list to behold. But credit the works (dear brethren) if ye will not credit us, and lay the example of Foreign nations, yea, even of our brethren, before your eyes, and procure not your own ruin willingly. If you tender true Religion, you see how her Majesty beareth herself plain enemy thereto, and maintaineth the tyranny of those idle bellies the Bishops, against God's Church: If Religion be not persuaded unto you, yet cast you not away the care you ought to have over your Commonwealth, which you see manifestly and violently ruined before your eyes: If this will not move you, remember your dear wives, children and posterity, your ancient heritage's and houses, and think well these strangers will regard no more your right thereunto, than they have done your brethren of Leith, when ever occasion shall serve. But if you purpose (as we doubt not but that all those that either have wit or manhood will declare and prove indeed) to brook your ancient rooms and heritage's, conquered most valiantly, and defended by your most noble Progenitors, against all strangers, invaders of the same, as the French pretendeth plainly this day, if ye will not be slaves unto them, and to have your lives, your wives, your children, your substance, and whatsoever is dear unto you cast at their feet, to be used and abused at the pleasure of strange Soldiers, as you see your brethren's at this day before your eyes. If you will not have experience some day hereof in your own persons (as we suppose the least of you all would not gladly have, but rather would choose with honour to die in defence of his own native room, then live and serve so shameful a servitude) than brethren let us join our forces, and both with wit and manhood resist their beginnings, 
A proverb.  or else our liberties hereafter shall be dearer bought. Let us surely be persuaded, when our neighbour's houses be on fire, that we dwell not without danger. Let no man withdraw himself herefrom, and if any will be so unhappy and mischievous (as we suppose none to be) let us altogether repute, hold and use him (as he is in deed) for an enemy to us, and to himself, and to his Commonweal. The eternal and omnipotent God, the true and only revenger of the oppressed, be our comfort and Protector against the fury and rage of the Tyrants of this world: And especially from the insatiable covetousness of the Cardinal of Guyse, and the hamilton's. Amen.  
Besides this our public Letter, some men answered certain heads of the Queens said Proclamation on this manner.  
If it be sedition to speak the truth in all sobriety, and to complain, when they are wounded, or to call for help against unjust tyranny before that their throats be cut, then can we not deny, but we are criminal and guilty of tumult and sedition. For we have said, That our Commonweal is oppressed, that we and our brethren are hurt by the tyranny of strangers, and that we fear bondage and slavery, seeing that multitudes of cruel murderers are daily brought into our Country without our counsel, knowledge, and consent. We dispute not so much whether the bringing in of more Frenchmen be violating of the appointment (which the Queen and her faction cannot deny to be manifestly broken by them in more causes than one) as that we would know, if that the heaping of strangers upon strangers, above us, without our counsel or consent, be a thing that may stand with the Liberty of our Realm, and with the profit of our Commonwealth. It is not unknown to all men of judgement, That the fruits of our Country, in the most common years, be no more then sufficient reasonable to nourish the born inhabitants of the same. But now seeing we have been vexed with wars, taken upon us at the pleasure of France, by the which the most fruitful portion of our Country in Corn hath been wasted. What man is so blind, but that he may see, That such bands of ungodly and idle Soldiers can be nothing else but an occasion to famish our poor brethren. And in this point we refuse not (which is the chief) the judgement of all natural Scottish-men. The Queen Regent alleged, That although there was an hundred Frenchmen for one that is in Scotland, yet she is not minded to trouble any unjust possession. Whereto we answer, That we dispute not what she intended (which nevertheless by probable conjectures it is to be suspected) but always we affirm, that such a multitude of Frenchmen is a burden not only unprofitable, but also intolerable to this poor Realm; especially being treated as they are by her and Monsieur Dosell: For if their wages be paid out of France, then are they both (the Queen, we say, and Monsieur Dosell) traitors to the King and Counsel; 
Note.  for the poor Commons of this Realm have sustained them with the sweat of their brows, since the contracting of the Peace, and somewhat before.  
What motherly affection she hath declared to this Realm, and to the inhabitants of the same, her works have evidently declared, even since the first hour that she hath borne Authority. And albeit men will not this day see what danger hangs over our heads, yet fear we that ere it be long, experience shall teach some, that we have not feared without cause. The cruel murder and oppression used by those whom now she fostereth, is to us a sufficient argument what is to be looked for when her number is so multiplied, that our force shall not be able to gainstand their tyranny. Where she complaineth of our Preachers, affirming that unreverently they speak of Princes in general, and of her in particular, inducing the people thereby to defection from their duty, etc. And therefore that such a thing cannot be suffered. Because this occasion is laid against God's true Ministers, we cannot but witness what course and order of Doctrine they have kept, and yet keep in that point.  
In public prayers they recommend to God all Princes in general, 
The doctrine of our Preachers concerning obedience to be given to Magistrates.  and the Magistrates of this our native Realm in particular. In open audience they declare the Authority of Princes and Magistrates to be of God, and therefore they affirm that they ought to be honoured, feared, and obeyed, even for conscience sake; provided that they command nor require nothing expressly repugning to God's Commandment and plain Will revealed in his holy Word. Moreover, they affirm, That if wicked persons abusing the Authority established by God, move Princes to command things manifestly wicked, That such as can and do bridle those inordinate appetites of misled Princes, cannot be accused as resistaries of the Authority, which is God's good Ordinance. To bridle the rage and fury of misled Princes in free Kingdoms and Realms, they affirm it appertaineth to the Nobility, sworn and borne Councillors of the same, and also to the Barons and people, whose votes and consents are to be required in all great and weighty matters of the Commonwealth; which if they do not, they declare themselves criminal with their misled Princes, and so subject to the same vengeance of God, which they deserve, for that they pollute the seat of justice, and do as it were make God author of Iniquity. They proclaim and cry, That the same God who plagued Pharaoh, repulsed Sennacherib, struck Herod with worms, and made the bellies of dogs the grave and sepulchre of the spiteful Jesabell, will not spare misled Princes, who authorise the murderers of Christ's members in this our time. On this manner they speak of Princes in general, 
Let such as this day live, witness what God hath wrought since the writing and publication hereof.  and of your Majesty in particular. This only we have heard one of our Preachers say, rebuking the vain excuses of such as flatter themselves by reason of Authority; Many now adays (said he) will have no other Religion nor faith, than the Queen and Authority had: But is it not possible that the Queen be so far blinded, that she will have no Religion, nor no other faith, then may content the Cardinal of Lorraine? And may it not likewise be true that the Cardinal is so corrupt, that he will admit no Religion which doth not establish the Pope in his kingdom? 
Note.  But plain it is, That the Pope is Lieutenant to Satan, and enemy to Christ jesus, and to his perfect Religion. Let men therefore consider what danger they stand in, if their salvation shall depend upon the Queen's faith and Religion. Further, we never heard any of our Preachers speak of the Queen Regent, neither publicly nor privately. Where her Majesty declareth, It will not be suffered that our Prerchers meddle with Policy, or speak of her, or of other Princes, but with reverence: we answer, That as we will justify and defend nothing in our Preachers which we find not God to have justified and allowed in his Messengers before them; so we dare not forbid them openly to reprehend that which the Spirit of God, speaking in the Prophets and Apostles, hath reprehended before them. Helias did personally reprove Achab and Jesabell of idolatry, of avarice, 
The Prophets have meddled with policy, and have reproved the corruptions thereof.  of murder, and such like: Esaias the Prophet called the Magistrates of Jerusalem in his time, companions to thiefs, Princes of Sodom, bribe-takers, and murderers; he complained that their silver was turned into dross, That their wine was mingled with water, and that justice was bought and sold. Jeremy saith, That the bones of King Jehoiakim should wither with the Sun. Christ jesus called Herod a Fox; and Paul calleth the high Priest a painted wall, and prayeth unto God that he should strike him, because that against justice he commanded him to be smitten. Now if the like (and greater) corruptions be in the world this day, Who dare enterprise to put to silence the Spirit of God, which will not be subject to the appetites of misled Princes.  
We have said before, That the tenth of September was appointed for a convention to be holden at Sterlin, 
The coming of the Earl of Arran to Scotland, and his joining with the Congregation.  to the which repaired the most part of the Lords of the Congregation. At that same time arrived the Earl of Arran, who after he had saluted his father, came with the Earl of Argyle and Lord james to Sterlin, to the said convention; in which divers godly men complained of the tyranny used against their brethren. And especially that more Frenchmen were brought in to oppress their Country. After the consultation of certain days, the principal Lords with my Lord Arran, and the Earl of Argyle passed to Hamilton for consultation to be taken with the Duke. And in this mean time came assured word that the Frenchmen had begun to fortify Leith; which thing, as it did more evidently discover the Queen's craft, so did it deeply grieve the hearts of all the Nobility there, who with one consent agreed to write unto the Queen in form as followeth.  
At Hamilton the 29 day of September. Madam, 
Letters to the Queen Regent.   
we are credibly informed that your Army of Frenchmen should instantly begin to plant in Leith, and to fortify the same, of mind to expel the ancient inhabitants thereof, our brethren of the Congregation, whereof we marvel not a little, that your Majesty should so manifestly break the Appointment made at Leith, without any provocation made by us and our brethren. And seeing the same is done without any manner of consent of the Nobility and counsel of this Realm, we esteem the same not only oppression of our poor brethren, and in-dwellers of the said Town, but also very prejudicial to the Commonwealth, and plain contrary to our ancient Laws and Liberties. We therefore desire your Majesty to cause the same work enterprised to be stayed, and not to attempt so rashly and so manifestly against your Majesty's promise, against the Commonwealth, ●he ancient Laws and Liberties thereof (which things, besides the glory of God, are most dear and tender to us, and only our pretence) otherwise assuring your Majesty, we will complain to the whole Nobility and Commonalty of this Realm, and most earnestly seek for redress thereof. And thus recommending our humble service unto your Highness, whom we commit to the Eternal Protection of God, expecting earnestly your answer.  
At Hamilton the day and year aforesaid: By your Majesty's humble and obedient servitors.  
This Letter was subscribed with the hands of the Duke, the Earls of Arran, Argyle, Glencarne, and Menteth; by the Lords Ruthwen Uchiltrie, Boyd, and by divers others Barons and Gentlemen. To this request she would not answer by wret, but with a Letter of credit she sent Sir Robert Carnegie, and Master Danid Borthwike, two, whom amongst many others, she abused, and by whom she corrupted the hearts of the simple. They traveled with the Duke, to bring him again to the Queen's Faction: Labrosse and the Bishop of Amians were shortly before arrived, and, as it was bruited, were directed as Ambassadors, but they kept close their whole Commission; they only made large promises to them that would be theirs, 
The Petition of la Brosse.  and leave the Congregation. The Queen did grievously complain, That we had intelligence with England, and the conclusion of their Commission was to solicit the Duke to put in all in the Queen's Will, and then she would be gracious enough. It was answered, 
The answer.  That no honest men durst commit themselves to the mercy of such throat-cutters as she had about her; whom if she would remove, and join to her a Council of natural Scotish-men, permitting the Religion to have free passage, then should none in Scotland be more willing to serve her Majesty then should the Lords and Brethren of the Congregation be. At the same time the Duke and the Lords wrote to my Lord Erskin, Captain of the Castle of Edinburgh, in form as followeth.  
Letter to the Lord Erskin.  
MY Lord and Cousin, after our hearty commendations, this present is to advertise you, That we are credibly informed that the Army of Frenchmen now in this Realm, without any advice of the Council or Nobility, are fortifying, or else shortly intendeth to fortify the Town of Leith, and expel the ancient inhabitants thereof, whereby they proclaim to all that will open their ears to hear, or eyes to see, what is their pretence. And seeing the faithfulness of your antecessors, and especially of your Father of honourable memory, who was so recommended and dear to the Estates and Councillors of this Realm, through affection they perceived in him towards the Commonwealth thereof, that they doubted not to give in his keeping the key, as it were, of the Council, of the justice and Policy of this Realm, the Castles of Edinburgh and Sterlin, we cannot but believe ye will rather augment the honourable favour of your House by steadfast favour and loyalty to our Common wealth, then through the subtle persuasions of some (which care not what after shall come to you and your House, at the present would abuse you to the performance of their wicked enterprises and pretences against our Commonwealth) utterly destroy the same. And herefore seeing we have written to the Queen to desist from the enterprise, otherwise that we will complain to the Nobility and Commonalty of the Realm, and seek redress thereof; We likewise beseech you as our tender friend, brother and member of the same Commonwealth with us▪ that in no wise you meddle with, or assent to that ungodly enterprise against the Commonwealth: And likewise that ye would save your body, and the jewels of this Country, committed to yours and your predecessors loyalty and fidelity towards your native Country and Commonwealth, if ye thinkis to be reputed, hereafter one of the same: And that ye would rather be brother to us then to strangers; for we do gather by the effects, the secrets of men's hearts, otherwise unsearchable unto us. Thus we write, not that we are in doubt of you, but rather to warn you of the danger, in case ye suffer yourself to be enchanted with fair promises, and crafty Councillors: For let no man flatter himself; we desire all men to know; That though he were our father (seeing God hath opened our eyes to see his Will) if he be enemy to the Common wealth, 
Note.  which is now assailed, and we with it, and all true members thereof, he shall be known, and as he is indeed enemy to us, to our lives, our houses, babes, heritage's, and whatsoever is contained within the same: For as the Ship perishing, What can be safe that is within? So the Common wealth being betrayed, What particular member can live in quietness. And therefore in so far as the said Castles are committed to your credit, we desire you to show your faithfulness and stoutness, as ye tender us, and whatsoever appertaineth to us. And seeing we are assured ye will be assailed both with craft and force, as now by warning we help you against the first, so against the last ye shall not miss in all possible haste to have our assistance, only to show yourself a man. Save your person by wisdom, strengthen yourself against force: And the Almighty God assist you in both, that one aid the other, and open the eyes of your understanding to see and perceive the craft of Satan and his supposts.  
At Hamilton the 29 day of September, 1559. By your Brethren.  
The Duke and Lords understanding that the Fortifications of Leith proceeded, appointed their whole Forces to convene at Sterlin the 15 day of Octob. that from thence they might march forward to Edinburgh, for the redress of the greatest enormities which the French did to the whole Country, 
The tyranny of the French.  which by them was so oppressed, that the life of all honest men was bitter unto them. In this mean time the Lords directed their Letters to divers parts of the Country, making mention what danger did hang over all men, if the French should be suffered to plant in this Country at their pleasure. They made mention farther, How humbly they had besought the Queen Regent, That she would send away to France her Frenchmen, who were a burden unprofitable and grievous to this Commonwealth, and how that she notwithstanding did daily augment their number, bringing wives and children, a plain declaration of a plain conquest.  
The Queen Regent perceiving that her craft began to be espied, by all means possible traveled to blind the people; 
Note how this agrees with our times  And first she sent forth her pestilent Post forenamed, in all parts of the Country, to persuade all men, that she offereth all things reasonable to the Congregation; and that they refusing all reason, pretended no Religion, but a plain revolt from Authority. She tempted every man, in particular, as well those that were of the Congregation, as those that were neutrals. She assaulted every man as she thought most easily he might have been overcome. To the Lord Ruthuen she sent the Justice Clerk, and his wife who is daughter to the wife of the said Lord, what was their Commission and credit, is no further known, than the said Lord hath confessed, which is, That large promise of profit was promised, if he would leave the Congregation, and be the Queens. To Lord james, Prior of Saint Andrews, was sent Master john Spens of Condie, with a Letter and Credit, as followeth.  
The Memorial of Master john Spens of Condie, the thirtieth of September.  
1. YE shall say, That the Queen's great favour towards you moveth her to this.  
2. That she now knoweth that the occasion of your departing from her, was the favour of the Word, and of the Religion, with the which, albeit she was offended, yet knowing your heart▪ and the hearts of the other Lords firmly fixed thereupon, she will bear with you in that behalf, and at your own sights she will set forward that Cause at her power, as may stand with God's Word, 
Note.  the common policy of this Realm, and the Prince's honour (note good Reader what venom lurked here, for plain it is that the policy which she pretended, and the Prince's honour will never suffer Christ jesus to reign in this Realm.)  
3. To speak of the occasion of assembling of these men of War, and fortifying of Leith, you must know, That it was given to the Queen to understand by some about her, that it is not the advancement of the Word and Religion which is sought at this time, but rather a pretence to overthrow or alter the authority of your Sister, of the which she believeth still that ye are not participant: and considering the tenderness betwixt you and your Sister, she trusted more in you, 
Let this be noted, O cra●ty flatterer!  in that behalf, then in any living. But before the Earl of Arrane arrived, and that the Duke departed from her faction, she ceased not continually to cry, That the Prior sought to make himself King; and so not only to deprive his Sister, to make himself King, but also to defraud the Duke and his house of their pretention. But foreseeing a storm, she began to seek a new wind.  
She further willeth him, to offer the sending away of the men of War, if the former suspicion could be removed, she lamented the trouble that appeared to follow, if the matter should long stand in debate, she promised her faithful labours for reconciliation, and required the same of him. Requiring further, Faith, Honour, and kindness towards his Sister, and to advertise for his part, what he desired; with promise, That he might obtain what he pleased to desire.  
To this Letter and Credit the said Lord james answered as followeth.  
MADAM,  
I Received your Highness' Writ, and have heard the credit of the Bearer, and finding the business of such importance, that dangerous it were to give hasty answer. And also your Demands are such, That with my honour I cannot answer them privately by myself, I have thought good to delay the same till that I may have the judgement of the whole Council. For this point I will not conceal from your Majesty, That amongst us there is a solemned Oath, that none of us shall traffic with your Majesty secretly, neither yet that any of us shall treat or deal for himself particularly: Which Oath, for my part, I purpose to keep unviolated to the end. But when the rest of the Noblemen shall convene, I shall leave nothing that lieth in my power undone, that may make for the quietness of this poor Realm: Provided, That the glory of Christ jesus be not hindered by our concord. And if your Majesty shall be found so tractable, as now ye offer, I doubt not to obtain of the rest of my brethren such favour towards your service, as your Majesty shall have just occasion to stand content: For I take God to record, That in this action I have neither sought, neither yet seek any other thing then to increase God's glory, and the Liberty of this poor Realm to be maintained. Further, I have showed unto your Messenger what things have misliked me in your proceedings, even from such a heart as I wish to God you knew fully, and all men else. And this, with hearty commendation of service to your Majesty, I heartily commit your Highness to the eternal protection of the omnipotent.  
At Saint Andrews, the first of October. Sic subscribitur. Your Majesty's humble and obedient Servitor. I. St.  

Note.  This answer received, she raged, as hypocrisy useth when it is pricked, and perceiving that she could not work what she would at the hands of men particularly, she set forth a Proclamation, universally to be proclaimed, in the tenor as followeth.  

The Queen's Proclamation.  
FOr so much as it is understood by the Queen, that the Duke of Chattellawralt hath lately directed his Missives into all parts of this Realm, making mention that the Frenchmen late arrived with their wives and children, are begun to plant in Leith, to the ruin of the Commonweal, which he and his partakers will not pass over with patient beholding, desiring to know what will be every man's part. And that the fortification of Leith, is a purpose devised in France, and that therefore Monsieur de la Brosse, and the Bishop of Amiens, are come to this country. A thing so vain and untrue, that the contrary thereof is known to all men of free judgement. Therefore the Queen, willing that the occasions whereby her Majesty was moved so to do, be made patent, and what have been her proceedings since the appointment last made on the Links beside Leith. To the effect that the truth of all things being made manifest, every man may understand how unjustly that a desire to suppress the liberty of this Realm is laid to her charge; we have thought expedient to make this discourse following. First, although after the said appointment, divers of the said Congregation, and that not of the meanest sort, hath violently broken the points thereof, and made sundry occasions of new cumber. The same was in a part winked at, and over-looked, in hope that they in time would remember their duty, and abstain from such evil behaviour, which conversion her Majesty ever sought, rather than any punishment, with such care and solicitude by all means, and in the mean time nothing was provided for her own security. But at last by their frequent Messages to and from England, 
Elizabeth was come to the crown of England the year before, by the death of Mary.  their intelligence then was perceived, yet her Majesty trusted the Queen of England (let them seek as they please) will do the office of a Christian Princess, in time of a sworn Peace, through which, force was to her Majesty, seeing so great defection of great personages, to have recourse to the Law of Nature. And like as a small Bird, being pursued, will provide some nest, so her Majesty could do no less in cases of pursuit, but provide some sure retract for herself and her company, and to that effect chose the Town of Leith, as a place convenient therefore: because it was her dearest daughters property, and no other person could claim Title or Interest thereto, and also because in former times it had been fortified: About the same time that the seeking support of England was made manifest, arrived the Earl of Arrane, 
False lying tongue God hath confounded thee.  and adjoined himself to the Congregation, upon further promise than the pretended quarrel, or Religion that was to be set up by them in authority, and so to pervert the whole obedience, and as some of the Congregation at the same time had put into their hands, and taken the Castle of Brochtie, put forth the keepers thereof. Immediately came from the said Duke to her Majesty unlooked for, a Writ, beside many others complaining of the fortification of the said Town of Leith, in hurt of the ancient inhabitants thereof, brethren of the said Congregation, whereof he then professed himself a Member. And albeit that the Bearer of the said Writ was an unmeet Messenger, in a matter of such consequence, yet her Majesty directed to him two persons of good credit and reputation, with answer; Offering, If he would cause amends to be made for that which was committed against the Laws of the Realm, to do further than could be craved of reason. And to that effect, to draw some conference, which by his fault and his Colleagues took no end; nevertheless they continually since continue in their doings, 
God hath purged his people of that false accusation.  usurping the authority, commanding and charging free Boroughs to choose Provests and officers of their naming, and to assist to them in the purpose they would be at: and that they will not suffer provision to be brought for sustentation of her Majesty's houses. A great part have so plainly set aside all reverence and humanity, whereby every man may know, That it is no matter of Religion, but a plain usurpation of the authority: and no doubt but simple men of good Zeal in former times, therewith falsely have been deceived. But as to the Queen's part (God who knoweth the secrets of all hearts well knoweth, and the world shall see by experience) that the fortification of Leith was devised for no other purpose, but for recourse to her highness and her company, in case they were pursued. Wherefore, as good Subjects that have the fear of God in their hearts, will not suffer themselves by such vain persuasions to be led away from their due obedience: but will assist in defence of their Sovereign's quarrel, against all such as shall pursue the same wrongfully. Therefore her Majesty ordaineth the officers of Arms to pass to the Market-Crosses of all the head Burroughs of this Realm, and there by open Proclamation command and charge all and sundry the Liege's thereof, that none of them take in hand to put themselves in arms, nor take part with the said Duke or his assistaries, under the pain of Treason.   
These Letters being divulgate, the hearts of many were stirred, for they judged the Narration of the Queen Regent to have been true, others understood the same to be utterly false. But because the Lords desired that all men should judge in their cause, they set out the Declaration subsequent.  

The DECLARATION of the Lords, against the former PROCLAMATION.  
WE are compelled unwillingly to answer the grievous accusations most unjustly laid to our charges by the Queen Regent, and her perverse Counsel, who cease not by all craft and malice to make us odious to our dearest brethren, 
Note.  natural Scottish-men, as that we pretended no other thing, but the subversion and overthrow of all just authority, when God knoweth we sought nothing, but, That such authority as God approveth by his Word, be established, honoured, and obeyed amongst us. True it is, that we have complained (and continually must complain, till God send redress) That our common Country is oppressed with strangers; That this inbringing of Soldiers with their wives and children, and planting of men of War in our free Towns; appeareth to us a ready way to conquest. And we most earnestly require all indifferent persons to be judge betwixt us and the Queen Regent in this cause, to wit, Whether our complaint be just or not? For, for what other purpose should she thus multiply strangers upon us, but only in respect of conquest: 
The avarice of those of Lorraine and Guise.  Which is a thing of late divised by her and her avaricious house. We are not ignorant that six years ago the question was demanded of a man of honest reputation; What number of men was able to daunt Scotland, and to bring it to the full obedience of France? She alleged, That to say that the fortification of Leith was of purpose devised in France, and that for that purpose were Monsieur de la Brosse, and the Bishop of Amiens sent to this Country; Is a thing so vain and untrue, that the contrary thereof is notorious to all men of free judgement. But evident it is, whatsoever she alleged, That since their arrival Leith was begun to be fortified. She alleged, That she seeing the defection of great Personages, was compelled to have recourse to the Law of Nature, and like a small bird pursued to provide for some sure retract to herself and her company. But why doth she not answer for what purpose did she bring in her new Bands of men of War? 
Note.  Was there any defection espied before their arrival? was not the Congregation under Appointment with her? Which whatsoever she alleged, she is not able to prove that we have violated in any chief point, before that her new throat-cutters arrived, yea, before that they began to fortify Leith, a place, saith she, most convenient for her purpose; as indeed it is, for the receiving of strangers at her pleasure: for if she had feared the pursuit of her body, she had Inch, Colme, Dumbar, and Blackness, Forts and Strengths already made; yet all these could not so well serve her turn as Leith, because it was her daughter's property, and none other could have title unto it, and because it had been fortified oft before. That all men may know the just title her daughter and she had to the Town of Leith, 
The title that the Queen hath or had to Leith.  we shall in few words declare. It is not unknown to the most part of this Realm, that there hath been an old hatred and contention betwixt Edinburgh and Leith; Edinburgh continually seeking constantly to possess the liberty of Leith which by donation of ancient Kings they have long enjoyed: And Leith, by the contrary aspiring to a liberty and freedom in prejudice of Edinburgh. The Queen Regent, a woman that could make her profit at all hands, was not ignorant how to compass her own business, and therefore secretly she gave advertisement to some of Leith, that she would make their Town free, if that she might do it with any colour of Justice. 
The Laird of Lestarrig sup. riour to Leith.  By which promises the principal men of them did travel with the Laird of Lestarrig, a man neither prudent nor fortunate, to whom the superiority of Leith appertained, That he should sell his whole Title and Right to our Sovereign for a certain sum of Money, which the inhabitants of Leith paid, with a large Taxation more, to the Queen Regent, in hope to be made free, in despite and defraud of Edinburgh: Which Right and Superiority when she had gotten, and when the Money was paid, the first fruits of their liberty they now eat with bitterness, is, That strangers shall possess their Town: This is the just Title which her daughter and she might claim to that Town. And where she alleged, That it was fortified before; we ask, If that was done without the consent of the Nobility and Estates of the Realm, as now she and her crafty counsellors do, in despite and high contempt of us the lawful and borne Counsellors of this Realm. How far we have sought support of England, or of any other Prince, and how just cause we had and have so to do, we shall shortly make manifest unto the world, To the praise of God's holy Name, and to the confusion of all those that slander us for so doing: For this we fear not to confess, That as in this our enterprise, against the Devil, Idolatry, and the maintainers of the same, we chiefly and only seek God's glory to be notified unto man, 
Note.  sin to be punished, and virtue to be maintained: So where power faileth in ourselves, we will seek it wheresoever GOD shall offer the same: And yet in so doing, we are assured neither to offend GOD, neither yet to do any thing repugnant to our Duties. We heartily praise God, who moved the heart of the Earl of Arran to join himself with us his persecuted brethren. But how malicious a lie it is, That we have promised to set him up in Authority, the issue shall declare: God we take to record, That no such thing hath entered into our hearts, neither yet hath the said Earl, neither any to him appertaining, moved us unto any such matter: which if they should do, yet are we not so slender in judgement, that inconsiderately we would promise that, which after we would repent. We speak and write to the praise of God's glory; 
Note diligently.  the least of us knoweth better what obedience is due to a lawful Authority, than she and her counsel doth practise the Office of such as worthily may sit upon the Seat of Justice: For we offer, and we perform all obedience which God hath commanded; and we deny neither Toll, Tribute, nor Fear, to her nor her Officers, we only bridle her blind rage, in the which she would erect and maintain Idolatry, and would murder our brethren, who refuse the same: But she doth utterly abuse the Authority established by God, she profaneth the Throne of his Majesty on earth, making the Seat of Justice, which ought to be the Sanctuary and Refuge of all godly and virtuous persons unjustly afflicted, to be a den and receptacle to Thiefs, Murderers, Idolaters, Whoremongers, Adulterers, and of Blasphemers of God, and all godliness. It is more than evident what men they are, and long have been, whom she by her power maintaineth and defendeth; and also what hath been our conversation, 
The wickedness of the Bishops.  since it hath pleased God to call us to his knowledge, whom now in her fury she cruelly persecuteth. We deny not the taking of the houses of Brochtie; and the causes being considered, we think that no natural Scotish man will be offended at our fact. When the assured knowledge came to us that the Fortification of Leith was begun, every man began to inquire, 
The cause that Broughtie Craig was taken.  What danger might ensue to the rest of the Realm, if the French should plant in divers places, and what were the places that might annoy us. In conclusion it was found, That the taking of the said house by French men, should be destruction to Dundie, and hurtful to S. johnston, and to the whole Country; and therefore it was thought expedient to prevent the danger, as that we did, for preservation of our brethren and common Country. It is not unknown what enemies those two Towns have, and how gladly would some have all good order and policy overthrown in them. The conjectures that the Frenchmen were of mind shortly to have taken the same place, were not obscrure: but whatsoever they pretended, we cannot repent that we (as said is) have prevented the danger; and would God that power had been in the same manner to have foreclosed their enterprise at Leith: 
Let all men judge.  For what trouble this poor Realm shall endure before that those murderers and unjust possessors be removed from the same, the issue will declare. If her accusations against the Duke, and that we refused conference, be truly and simply spoken, 
The Duke's answer.  we will not refuse the judgement of those very men, whom she allegeth to be of such reputation. They know that the Duke did answer, That if the Realm should be set at liberty from the bondage of those men of War, which presently did oppress it, and was so fearful to him, and to his brethren, that they were compelled to absent themselves from the places where she and they made residence: That he and the whole Congregation should come and give all dutiful obedience to our Sovereign her daughter, and unto her, as Regent for the time: But to enter into conference so long as she kept above him and his brethren that fearful scourge of cruel strangers, he thought no wise man would counsel him. And this his answer we approve, adding further, That she can make us no promise which she can keep, 
Note.  nor we can credit, so long as she is forced with the strength, and ruled by the counsel of France. We are not ignorant that Princes think it good policy to betray their subjects by breaking of promises, be they never so solemnly made. We have not forgotten what counsel she and Monsieur Dosell gave to the Duke, against those that slew the Cardinal, and kept the Castle of S. Andrew's, 
Note.  which was this, That what promise they list to require should be made unto them; but as soon as the Castle was rendered, and things brought to such pass as was expedient, that he should chop the heads from every one of them. To the which the Duke answered, That he would never consent to so treasonable an act, but if he promised fidelity, he would faithfully keep it. Monsieur Dosell said in mockage to the Queen in French, That is a good simple nature, but I know no other Prince that would so do. If this was his judgement in so small a matter, what have we to suspect in this our Cause? For the question is not of the slaughter of one Cardinal, but of the just abolishing of all tyranny, which that Roman Antichrist hath usurped above us; of the suppressing of Idolatry, and of the Reformation of the whole Religion, by that vermin of shavelings utterly corrupted. Now if the slaughter of a Cardinal be a sin irremissible, 
Note.  as they themselves affirm; and if faith ought not to be kept to heretics, as their own law speaketh, What promise can she that is ruled by the counsel and commandment of a Cardinal, 
The quarrel betwixt France and the Congregation of Scotland.  make to us that can be sure? Where she accuseth us, That we usurp Authority to command and charge free Boroughs, to choose Provests and Officers of our naming, etc. We will that the whole Boroughs of Scotland testify in that case, Whether we have used any kind of violence, but lovingly exhorted such as asked our support to choose such in Office, as had the fear of God before their eyes, loved equity and justice, and were not noted with avarice and bribing. But wonder it is with what face she can accuse us of that, whereof we are innocent, and she so openly criminal, that the whole Realm knoweth her iniquity: In that case hath she not compelled the Town of Edinburgh to retain a man to be their Provest most unworthy of any Regiment in a well-ruled Commonwealth? 
The Lord Seaton unworthy of Regiment.  Hath she not enforced them to take Bailiffs of her appointment? and some of them so meet for their Office in this troublesome time, 
Optim● collatio  as a souter is to sail a Ship in a stormy day. She complaineth that we will not suffer provision to be made for her house: In very deed we unfeignedly repent that before this we took not better order that these murderers and oppressors whom she pretendeth to nourish for our destruction, had not been disappointed of their great provision of Victuals which she and they have gathered, to the great hurt of the whole Country: But as God shall assist us in times coming, we shall do diligence somewhat to frustrate their devilish purpose. What both what she and we pretend, we doubt not but God (who cannot suffer the abuse of his own Name long to be unpunished) shall one day declare, and unto him we fear not to commit our Cause. 
Let the Papists judge if God hath not given judgement to the displeasure of their hearts.  Neither yet fear we in this present day, that against us she maketh a malicious lie, where that she saith, That it is not Religion that. we go about, but a plain usurpation of Authority. God forbid that such impiety should enter in our hearts, that we should make his holy Religion a cloak and covertour of our iniquity: From the beginning of this controversy, it is evidently known what have been our requests; which if the rest of the Nobility and Commonalty of Scotland will cause to be performed unto us, if then in us appear any sign of Rebellion, let us be reputed and punished as traitors. But while strangers are brought in to suppress us, our common wealth and posterity; 
Note.  while Idolatry is maintained, and Christ Jesus his true Religion despised, while idle bellies, and bloody tyrants the Bishops are maintained, and Christ's true Messengers persecuted; while finally, virtue is contemned, and vice extolled; while that we a great part of the Nobility and Commonalty of this Realm are most unjustly persecuted, What godly man can be offended that we shall seek Reformation of these enormities (yea, even by force of Arms, seeing that otherways it is denied unto us) we are assured that neither God, 
The causes that moved the Nobility of this Realm to oppose the Q. Regent.  neither nature, neither any just Law forbiddeth us. God hath made us Councillors by birth of this Realm, Nature bindeth us to love our own Country, and just Laws command us to support our brethren unjustly pursued, yea, the Oath that we have made to be true to this Commonwealth compelled us to hazard whatsoever God hath given us, before that we see the miserable ruin of the same. If any think it is not Religion which now we seek, we answer, That it is nothing else but the zeal of the true Religion which moveth us to this enterprise: 
The s●me mind remaineth to this day.  For as the enemy doth craftily foresee, That Idolatry cannot universally be maintained, unless that we be utterly suppressed, So do we consider that the true Religion (the purity whereof we openly require) cannot universally be erected, unless strangers be removed, and this poor Realm purged of those pestilences which before have infected it. And therefore in the Name of the Eternal God, and of his Son Christ Jesus, whose Cause we sustain, we require all our brethren natural Scotish-men prudently to consider our Requests, and with judgement to discern betwixt us and the Queen Regent, with her faction, and not to suffer themselves to be abused by her craft and deceit, That to lift their weapons against their brethren, who seek nothing but God's glory, Or yet to extract from us their just and dutiful support, 

This promise was forgot, and therefore God plagued.  
Wha spirit could have hoped for victory in so desperate dangers.   seeing that we hazard our lives for preservation of them and us, and of us and our posterity to come: Assuring such as shall declare themselves favourers of her Faction and enemies unto us, That we shall repute them, whensoever God shall put the Sword of Justice in our hands worthy of such punishment as is due for such as study to betray their Countries into the hands of strangers.   
This our answer was form and divulgate in some places, but not universally, by reason of our day appointed to meet at Sterlin, as before is declared. In this mean time the Queen's Posts ran with all possible expedition to draw men to her devotion. And in very deed she found more favourers of her iniquity than we suspected. For a man that of long time had been one of our number in profession, offered (as himself did confess) his service to the Queen, to travel betwixt her Majesty and the Congregation for concord; she refused not his offer, but knowing his simplicity, 
Note.  she was glad to employ him for her advantage. The man is Master Robert Lockard, a man of whom many have had and still have good opinion, as touching his Religion. But to enter in the managing of such affairs, not so fit as godly and wise men would require: he traveleth not the less earnestly in the Queen Regent's affairs, and could not be persuaded, but that she meant sincerely, and that she would promote the Religion to the uttermost of her power. He promised in her name, That she would put away her Frenchmen, and would be ruled by the counsel of natural Scottish-men: when it was reasoned in his contrary, That if she were so minded to do, she could have found Mediators a great deal more fit for that purpose. He feared not to affirm, That he knew more of her mind, than all the French or Scots that were in Scotland; yea, more than her own brethren that were in France. He traveled with the Earl of Glencarne, the Lords of Uchiltrie and Boyd, with the Laird of Dun, and with the Preachers, to whom he had certain secret Letters, which he would not deliver, unless that they would make a faithful promise, That they should never reveal the thing contained in the same. To the which it was answered, That in no ways they could make such a promise, by reason that they were sworn one to another, and altogether in one body, That they should have no secret intelligence, nor deal with the Queen Regent, but that they should communicate with the great Counsel whatsoever she proposed unto them, so they did answer unto her, as by this answer written by john Knox to the Queen Regent may be understood. The tenor whereof followeth.  
To the Queen Regent.  
MADAM,  
MY duty humbly premised: Your Majesty's servant, Master Robert Lockard, most instantly hath required me and others to whom your Majesty's Letters, as he alleged, were directed, to receive the same in a secret manner, and to give him answer accordingly; but because some of the number that he required, were, and are of the great Counsel of this Realm, and therefore are solemnly sworn to have nothing to do in a secret manner, neither with your Majesty, nor with any that cometh from you, or from your Counsel. And so they could not receive your Majesty's Letters with such conditions as the said Master Robert required, therefore thought he good to take back to your Majesty again the said Letters close; And yet because, as he reporteth, he hath made to your Majesty some promise in my name, at his request, I am content to testify by my Letter and Subscription, the sum of that which I did communicate with him. In Dondie, after many words betwixt him and me, I said, That albeit divers sinister reports had been made of me, yet did I never declare any evident token of hatred nor enmity against your Majesty. For if it be the office of a true friend to give true and faithful counsel to them whom he seeth run to destruction for lack of the same, I could not be proved enemy to your Majesty, but rather a friend unfeigned. For what counsel I had given to your Majesty, my Writings, as well my Letter and Addition to the same, now Printed, as divers others which I wrote from S. Johnston, may testify. I further added, That such an enemy was I unto you, that my tongue did both persuade, and obtain, That your authority and Regiment should be obeyed of us in all things lawful, till you declare yourself open enemy to this Commonwealth, as now, alas, ye have done. This I willed him moreover to say to your Majesty, That if ye following the counsel of flattering men, having no God but this world and their belly, did proceed in your malice against Christ jesus his Religion, and true Ministers, that ye should do nothing else but accelerate and hasten God's plague and vengeance upon yourself and those that followeth you. And that ye (if ye did not change your purpose hastily) should bring yourself in such extreme danger, that when ye would seek remedy it should not be so easy to be found as it had been before. This is the effect and sum of all that I said at that time, and willed him if he pleased to communicate the same to your Majesty. And the same yet again I notify unto your Majesty by this my Letter,  
written and subscribed at Edinburgh, the 26 day of October 1559. Sic subscribitur. Your Majesties to command in all godliness, John Knox.  
Postscriptum.  
God move your heart yet in time to consider, That ye fight not against men, but against the eternal God, and against his Son jesus Christ, the only Prince of the Kings of the earth.  
At which answer, the said M. Robert was so offended, that he would not deliver his Letters, saying, That we were ungodly, and injurious to the Queen Regent, if we suspected any craft in her. To the which it was answered by one of the Preachers, That time should declare whether he or they were deceived, if she should not declare herself enemy to the true Religion which they professed, if ever she had the upper hand, than they would be content to confess, That they had suspected her sincerity without just cause. But if she should declare her malice no less in times coming than she had done before they required that he should be more moderate, then to condemn them whose conscience he knoweth not, and this was the end of his travel for that time. After that he had troubled the conscience of many godly and quiet persons. For he and others who were her hired posts, ceased not to blow in the ears of all men, That the Queen was heavily dealt with, That she required nothing but obedience to her daughter, That she was content that the true Religion should go forward, 
Note how calumnies prevail upon the world for a time.  and that all abuses should be abolished, and by this mean they brought a grudge and division among ourselves. For many (and our brethren of Lowthian especially) began to murmur, That we sought another thing than Religion, and so ceased to assist us certain days, after that we were come to Edinburgh, which we did according to the former Diet the 16 day of October. This grudge and trouble amongst ourselves was not raised by the aforesaid M. Robert only, but by those pestilents whom before we have expressed, and M. james Balfoure especially, whose venomous tongues against God and his true Religion, as they deserve punishment of men, so shall they not escape God's vengeance, unless that speedily they repent.  
After our coming to Edinburgh, the day forenamed, we assembled in Counsel, and determined to give new advertisement to the Queen Regent of our convention, and in such sort, and so with common consent we sent unto her our Request, as followeth.  
The second Admonition to the Queen Regent.  
Madam, Your Majesty may call to mind, how at our last Convention at Hamilton, we required your Highness in most humble manner to desist from the fortifying of the Town of Lieth, then enterprised and begun, which appeared to us (and yet doth) an entry to a conquest and overthrow of our Liberties, and altogether against the Laws and Customs of this Realm, seeing it was begun, and yet continueth without any advice and consent of the Nobility and Counsel of this Realm. Wherefore now, as oft before, according unto our duty to our Commonwealth, we most humbly require your Majesty, to cause your Strangers and Soldiers whatsoever, to depart the said Town of Lieth, and make the same patent, not only to the inhabitants, but also to all Scottish men, our Sovereign Ladies Liege's; assuring your Highness, That if refusing the same, ye declare thereby your evil mind towards the Commonwealth, and Liberty of this Realm, we will (as before) move and declare the causes unto the whole Nobility and Commonalty of this Realm. And according to the oath which we had sworn for the maintenance of the Commonweal, in all manner of things to us possible, we will provide remedy therefore, requiring most humbly your Majesty's answer in haste with the Bearer, because in our eyes the act continually proceeds, declaring your determination of conquest, which is presumed of all men, and not without cause. And thus after our commendation of service, we pray Almighty God to have your Majesty in his eternal tuition.  
These our Letters received, our Messenger was threatened, and withholden a whole day, thereafter he was dismissed; without any other answer, But that she would send an answer, when she thought expedient. In this mean time, because the rumour ceased not, that the Duke usurped the authority, he was compelled with the sound of trumpet at the Market-Crosse of Edinburgh to make his Purgation as followeth, the 19 of October.  

The Purgation of the Duke.  
FOrasmuch as the Duke of Chatellarault, understanding the false report made by these about the Queen Regent against him, That he and his son the Lord Arrane, should pretend usurpation of the Crown and authority of this Realm, when in very deed, he, nor his said son never once hath made any show of any such thing, but only in simplicity of heart, 
Now the Duke seeing the Queen's party decline, and the Protestant party grow strong, he once more changeth the profession of his Religion, and joineth with the Protestants, as strongest.  moved parley by the violent pursuit against Religion, and true Professors thereof, partly by compassion of the Commonwealth, and poor Commonalty of this Realm, oppressed with strangers; he joined himself to the rest of the Nobility, with all hazard, to support the common Cause of the one & of the other; and hath thought expedient to purge himself and his said son in presence of you all, as he had done in presence of the counsel of that said crime of old, even by Summons laid to his charge the second year of the Reign of our Sovereign Lady: Which accusation hath continued ever against him, as guilty of that crime; he therefore now openly and plainly Protesteth, That neither he nor his said son, sues nor seeks any preeminence, either to the Crown or authority, but as far as his puissance may extend, is ready, and ever shall be, and his son also, to concur with the rest of the Nobility his brethren, and all others, 
How true this is, the whole and constant course of the family can tell.  whose hearts are touched to maintain the common causes of Religion, and Liberty of their native Country, plainly invaded by the said Regent, and her said Soldiers, who only do forge such vain reports, to withdraw the hearts of true Scottish-men from the succour they owe of bounden duty to their Commonweal oppressed. Wherefore exhorting all men, that will maintain the true Religion of God, or withstand this oppression or plain conquest enterprised by strangers upon our native Scottish-men, not to credit such false and untrue reports. But rather concur with us and the rest of the Nobility, to set our Country at liberty, expelling strangers therefrom, which doing, ye shall show yourselves obedient to the ordinance of God, which was established for maintenance of the Commonweal and true members of the same.   
The 21 of Octob. came from the Queen Regent M. Robert Forman, Lion King of Arms, who brought unto us a Writing in this Tenor and Credit.  
AFter commendations, We have received your Letter of Edinburgh, the 19 of this instant, which appeareth to us, rather to have come from a Prince to his Subjects, then from Subjects to them that bear authority. For answer whereof, we have presently directed unto you this Bearer, Lion Herald King of Arms, sufficiently instructed with our mind, to whom ye shall give credence.  
At Leith, Octob. 21. 1559. Sic subscribitur. Marry R.  
His Credit is this.  

Let this be noted, and let all men judge of the purpose of the French and how good and wise Patriots they w●re, who sold our Sovereign to France for their private profit, and they by name were 〈◊〉 hamilton's.  THat the Queen wonders how any durst presume to command her in that Realm, which needeth not to be Conquest by any force, considering that it was already Conquest by Marriage. That Frenchmen could not justly be called strangers, seeing that they were Naturalised; and therefore that she would neither make that Town patent, neither yet send any man away, but as she thought expedient. She accused the Duke of violating his promise. She made long Protestation of her love towards the Commonwealth of Scotland, and in the end commanded, That under the pain of Treason all assistaries to the Duke and unto us, should depart from the Town of Edinburgh.  
This answer received, credit heard, preconceived malice sufficiently espied, consultation was taken what was expedient to be done. And for the first, it was concluded, That the Herald should be stayed, till further determination should be taken.  
The whole Nobility, 
The order of the suspension of the Queen Regent from Authority within Scotland.  Barons and Burgesses then present, were commanded to convene in the Tolbuiths of Edinburgh, the same one and twentieth day of October, for deliberation of those matters, where the whole cause being exposed by the Lord Ruthuen, the question was propounded, Whether she that so contemptuously refused the most humble request of the borne Councillors of the Realm, being also but a Regent, whose pretences threatened the bondage of the whole Commonwealth, aught to be suffered so tyrannically to domineer over them. And because that this question had not been before disputed in open assembly, it was thought expedient that the judgement of the Preachers should be required; who being instructed in the case, john Willock, who before had sustained the burden of the Church in Edinburgh, commanded to speak, made discourse as followeth:  
Affirming, 
The discourse of john Willock.  first, That albeit Magistrates be God's Ordinance, having of him Power and Authority, yet is not their Power so largely extended, but that it is bounded and limited by God in his Word.  
And secondarily, That as subjects are commanded to obey their magistrates, so are the Magistrates commanded to give some duty to their subjects, so that God by his Word hath prescribed the Office of the one and of the other.  
Thirdly, That albeit God hath appointed Magistrates his Lieutenants on earth, and hath honoured them with his own Title, calling them Gods, That yet he did never so firmly establish any, but at his pleasure, he seeing just cause, might deprive them.  
Fourthly, That in deposing of Princes, and those that have been in Authority, God did not always use his immediate power, but sometimes he useth second means, which his wisdom thought good, and Justice approved: As by Asa, he removed Maacha his own mother from Honour and Authority which before she had used. By jehu, he destroyed joram, and the whole posterity of Achab. And by divers others he hath deposed from Authority those whom before he had established by his own Word. And hereupon concluded he, That sith the Queen Regent denied her chief duty to the subjects of this Realm, which was, To minister Justice to them indifferently, 
The causes.  to preserve their Liberties from invasion of strangers, and to suffer them to have God's Word freely and openly preached amongst them. Seeing moreover that the Queen Regent was an open and obstinate Idolatress, a vehement maintainer of all Superstition and Idolatry, as also she openly declares the Country to be conquest, and no more free. And finally, That she utterly despiseth the counsel and requests of the Nobility: he could see no reason why they the borne Counsellors, Nobility, and Barons of the Realm might not justly deprive her from all Regiment and Authority amongst them.  
Hereafter was the judgement of john Knox required, 
The judgement of john Knox in the deposition of the Queen Regent.  who approving the sentence of his brother, added, first, That the iniquity of the Queen Regent and disorder, aught in no wise to withdraw neither our hearts, neither yet the hearts of other subjects from the obedience due unto our Sovereign.  

Let no man then for private ends, and byways, do any thing against their Prince, ●nder pre●ence of the public.  Secondly, That if we deposed the said Queen Regent rather of malice and private envy, then for the preservation of the Commonwealth, and for that her sins appeared incurable, That we should not escape Gods just punishment, howsoever that she had deserved rejection from honours.  
And thirdly, he required, That no such sentence should be pronounced against her, but that upon known and open repentance, and upon her conversion to the Commonwealth, and submission to the Nobility, place should be granted unto her of regress to the same honours from the which for just causes she justly might be deprived.  
The Votes of every man particularly by himself required, and every man commanded to speak as he would answer to God, what his conscience judged in that matter, there was none found amongst the whole number, who did not by his tongue consent to her deprivation. Thereafter was her Process committed to Writing, and registered as followeth.  

Articles against the Queen Regent.  

1559  AT Edinburgh the one and twentieth day of October, 1556.  
the Nobility, Barons and Burgesses convened, to advise upon the affairs of the Commonwealth, and to aid, support and succour the same, perceiving and lamenting the enterprised destruction of their said Commonwealth, and overthrow of the liberties of their native Country, by the means of the Queen Regent, and certain strangers her privy Counsellors, plain contrary to our Sovereign Lord and Lady's mind, and direct against the counsel of the Nobility, to proceed by little and little, even unto the uttermost ruin; So that the urgent necessity of the Commonwealth may no longer suffer delay, and earnestly craveth our support. Seeing therefore that the said Q. Regent (abusing and overpassing our Sovereign Lord and Lady's Commission given and granted to her) hath in all her proceedings pursued the Barons and Burgesses within this Realm, 
The enormities committed by the Queen Regent.  with Weapons and Armour of strangers, without any Process and order of Law, they being our Sovereign Lord and Ladies true Liege's, and never called nor convinced of any crime by any judgement lawful. As first, at S. johnston, in the month of May, she assembled her Army against the Town, and the Inhabitants thereof, never called nor convinced of any crime, only because they professed the true Worship of God, conform to his most sacred Word. 2. And likewise in the month of June last, without any order or calling going before, invaded the persons of sundry Noblemen and Barons with force of Arms, convened at S. Andrews, only for Cause of Religion, as is notoriously known, they never being called nor convinced of any crime. 3. Again, laid Garrisons the same month upon the Inhabitants of the said Town, oppressing the liberties of the Queen's true Liege's: For fear of which her Garrisons, a great part of the Inhabitants thereof fled from the Town, and durst not resort again unto their houses and heritage's, until they were restored by Arms; they notwithstanding never being called nor convinced of any crime. 4. Further, at that same time did thrust in upon the heads of the Inhabitants of the said Town, Provest, and Bailiffs, against all order of Election, as lately in this month of September she had done in other Towns of Edinburgh and jedburgh, and divers other places, in manifest oppression of our Liberties. 5. declaring her evil mind towards the Nobility, Commonalty, and whole Nation, she hath brought in strangers, and daily pretends to bring in greater force of the same, pretending a manifest Conquest of our native rooms and Country, as the deed itself declareth; in so far, as she having brought in the said strangers without any advice of Council and Nobility, and contrary to their express mind sent to her in Writing, hath placed and planted her said strangers in one of the principal Towns and parts of the Realm, sending continually for greater Forces, willing thereby to suppress the Commonweal, and liberty of our native Country, to make us and our posterity slaves to strangers for ever; which, as it is intolerable to Commonwealths and free Countries, so it is very prejudicial to our Sovereign Lady and her Heirs whatsoever, in case our Sovereign Lady decease without Heirs of her Person. And to perform these her wicked enterprises, conceived (as appeareth) of inveterate malice against our whole Country and Nation, caused (without any consent or advise of the Council and Nobility) to coin lead Money, so base, and of such quantity, that the whole Realm shall be depauperate, and all Traffic with foreign Nations everted thereby. 6. Again, she so placeth and maintaineth against the pleasure of the Council of this Realm, a stranger in one of the greatest Offices of credit in this Realm, that is in keeping of the Great Seal thereof, 
Her daughter followed the same, for to Davie was delivered the Great Seal.  wherein great perils may be engendered to the Commonweal, and Liberty thereof. 7. Further, lately sent the Great Seal forth of this Realm by the said stranger, against the advice of the said Council, to what effect, God knoweth. 8. And hath also by this means altered the old Law and Custom of this our Realm, ever obser-served in the Graces and Pardons granted bo our Sovereigns to all their Liege's, being repentant of their offences committed against their Majesties, or the Liege's of the Realm. And hath introduced a new captious stile and form of the said Pardons and Remissions, conform to the practices of France, tending thereby to draw the said Liege's of this Realm, by process of time, into a deceivable snare, and further shall creep in the whole subversion and alteration of the remanent Laws of this Realm, contrary to the Contents of the Appointment of Marriage. 9 And also Peace being accorded amongst the Princes, retaineth the great Army of strangers, after commandment sent by the King of France to retire the same, making excuse that they were retained for the suppressing the attempts of the Liege's of this Realm; albeit the whole subjects thereof of all estates, 
Note.  is, and ever hath been ready to give all dutiful obedience to their Sovereigns, and their lawful ministers proceeding by God's Ordinance: And the same Army of strangers not being paid in wages, was laid by her upon the necks of the poor Commonalty of our native Country, who were compelled by force to defraud themselves, their wives and children, of that poor substance which they might purchase with the sweat of their brows, to satisfy their hunger and necessities, and quit the same to sustain the idle bellies of her strangers; through the which, in all parts rose such heavy lamentation and complaint of the Commonalty, accusing the Counsel and Nobility of their sloth, that as the same oppression we doubt not hath entered in before the Justice Seat of God, so hath it moved our hearts to pity and compassion. And for redress of the same, with other great offences committed against the public weal of this Realm, we have convened here as said is: and as oftentimes before have most humbly and with all reverence desired and required the said Queen Regent to redress the said enormities, 
Note.  and especially to remove her strangers from the necks of the poor Commonalty, and to desist from enterprising of fortification of Strengths within this Realm, against the express will of the Nobility and Council of the same; yet we being convened the more strong for fear of her strangers, who we saw presume no other thing, but with Arms to pursue our lives and possessions, Besought her to remove the fear of the same, and make the Town Patent to all our Sovereign Lord and Lady's Liege's. The same in no wise would she grant unto, but when some of our company in peaceable manner went to view the Town, there was both great and small Munition shot forth at them. And seeing therefore that neither access was granted to be used, nor yet she would join herself to us to consult upon the Affairs of our Commonwealth, as that we be borne Councillors to the same by ancient Laws of the Realm: But fearing lest the judgement of the Counsel would reform, as necessity required▪ the aforesaid enormities, she refuseth all manner of assistance with us, and by force and violence intendeth to suppress the Liberties of our Commonweal, and of us the favourers of the same. We therefore, so many of the Nobility, Barons, and Provests of our Boroughs, as are touched with the care of the Commonweal (unto the which we acknowledge ourselves, not only borne, but also sworn Protectors and Defenders, against all and whatsoever invaders of the same) and moved by the foresaid proceedings notorious, and with the lamentable complaint of oppression of our Commonalty, our fellow members of the same. Perceiving farther, That the present necessity of our Commonweal may suffer no delay, being convened (as said is) presently in Edinburgh, for support of our Common-weal, and ripely consulted and advised, taken the fear of God before our eyes, for the causes foresaid, which are notorious, with one consent and common vote. Every man in order his judgement being required, in the Name and Authority of our Sovereign Lord and Lady, suspend the said Commission granted by our said Sovereign to the said Queen Dowager, 
Note.  discharging her of all Administration or Authority she hath, or may have thereby, unto the next Parliament; to be set by our advice and consent: And that because the said Queen, by the foresaid faults notorious, declareth herself enemy to our Commonweal, abusing the Power of the said Authority, to the destruction of the same: And likewise we discharge all members of her said Authority from thenceforth; and that no Coin be coined from thenceforth, without express consent of the said Council and Nobility, conform to the Laws of this Realm, which we maintain, And ordain this to be notified and proclaimed by Officers of Arms, in all head Boroughs within the Realm of Scotland.  
In witness of the which our common consent and free Vote, we have subscribed this present act of suspension with our hands, day, year, and place aforesaid. Sic subscribitur. By us the Nobility and Commons of the Protestants of the Church of Scotland.   
After that this our act of suspension was by sound of Trumpet divulgate at the Market-Crosse of Edinburgh, we dismissed the Herald with this Answer.  
MADAM,  
WE received your Answer, and heard the credit of Lion King of Arms, whereby we gathered sufficiently your perseverance in evil mind towards us, the glory of God, our Commonweal, and Liberty of our native Country. For safety of the which, according to our duty, we have in our Sovereign Lord and Ladies name suspended your Commission, and all administration of policy which you may pretend thereby, being most assuredly persuaded, That your proceedings are direct contrary to our Sovereign Lord and Ladies will, which we ever esteem to be for the weal, and not for the hurt of this our Commonwealth. And as you will not acknowledge us our Sovereign Lord and Lady, their true Barons, and Liege's for your Subjects and Counsel, no more will we acknowledge you for any Regent or lawful Magistrate unto us, seeing, if any authority ye have by reason of our Sovereign's Commission granted unto you, The same for most worthy reasons is worthily suspended by us, 
Note.  in the name and authority of our Sovereign, whose counsel we are of in the affairs of this our Commonweal. 
All done in the Soveraign● Name, as they do now a-day●  And forasmuch as we are determinate with hazard of our lives to set that Town at liberty wherein you have most wrongfully planted your Soldiers and strangers; For the reverence we owe to your person, as mother to our Sovereign Lady, we require your Highness to transport your person therefrom, seeing we are constrained for the necessity of the Commonweal, to follow the same by Arms, being denied oft the liberty thereof by sundry requisitions made oft before. Again, we desire you cause depart with you out of the said Town, any person having Commission in Embassy, if any such be, or in Lieutenantship of our Sovereigns, together with all Frenchmen Soldiers, being within the same (whose blood we thirst not, because of the old amity and friendship betwixt the Realm of France and us; which amity by the occasion of the marriage of our Sovereign Lady to the King of that Realm, should rather increase then decrease.) And this we pray your Highness and them both to do, within the space of twenty four hours, for the reverence we owe to your persons. And thus recommending our humble service to you, we commit your Highness to the eternal protection of God. At Edinburgh, the 24 of October 1559.  
Your Highness' humble servitors  
The day following we summoned the Town of Leith by the sound of Trumpet, in form as followeth.  

I Require and charge in the name of our Sovereign Lord and Lady, and of the Counsel presently in Edinburgh, That all Scots and Frenchmen of whatsoever estate and degree they be, depart out of the Town of Lieth within the space of twelve hours, and make the same patent to all and sundry our Sovereign Ladies Liege's: For seeing we have no such hatred at either the one or the other that we thirst the blood of any of the two, for the one is our natural brother, born, nourished, and brought up within the bowels of one common Country, and with the other our nation hath continued long amity and ally, and hopeth that so shall do, so long as they use us as friends, and not strive to make slaves of friends, which this strengthening of our Towns pretendeth. And therefore most heartily desire, that one and the other to desist from fortifying or maintaining of this Town, in our Sovereigns and their said Counsels name, requiring them to make the same free within the space of twelve hours.   
Defiance given, there was skirmishing, without great slaughter, preparation of Scales and Ladders was made for the Assault, which was concluded by common consent of the Nobility and Barons. The Scales were appointed to be made in Saint Giles Church, so that Preaching was neglected, which did not a little grieve the Preachers, and many godly with them. The Preachers spared not openly to say, That they feared the success of that enterprise should not be prosperous, because the beginning appeared to bring with it some contempt of God and of his Word; other places, said they, had been more apt for such Preparations, then where the people conveaned to Common-Prayers and unto Preaching. In very deed the audience was wonderfully troubled all that time, which (with other disorder espied amongst us) gave occasion to our Preachers to affirm, 
Note.  That God could not suffer such contempt of his Word and abuses of his Grace, long to be unpunished. The Queen had amongst us her assured espies, who did not only signify unto her what was our estate: but also what was our counsel, purposes, and devices. Some of our own company were vehemently suspected to be the very betrayers of all our secrets; for a boy of the Officials of Lowthian, Master james Balfour, was taken carrying a Writ, which did open the most secret thing that was devised in the Council; 
Treason among the counsel.  yea, those very things which were thought to have been known but to very few. By such domestical enemies were not only our purposes frustrate, but also our determinations were oft times overthrown and changed. The Duke's friends gave unto him such terrors, 

The Duke and his friends fearful.  
The ungodly Soldiers.   that he was greatly troubled, and by his fear, were troubled many others. The men of War (for the most part were men without God or honesty) made a mutiny, because they lacked a part of their wages. They had done the same in Linlithquow before, where they made a Proclamation, That they would serve any man, to suppress the Congregation, and set up the Mass again. They made a fray upon my Lord Argyles Hie-land men, and slew one of the principal men of his Chamber, who notwithstanding, behaved himself so moderately, and so studious to pacify that tumult, that many wondered, as well of his prudent council and stoutness, as of the great obedience of his company. The ungodly Soldiers in hatred of goodness and good men, continuing in their disorder, mocked the Laird of Tullibarne, and other Noblemen, who exhorted them to quietness. All these troubles were practised by the Queen, 
The Queen Regent's practices.  and put in execution by the Traitors among ourselves: Who albeit then lurked, and yet are not manifestly noted, yet we doubt not but God shall make them known to their confusion, and to the example of others. To pacify the men of War a collection was devised: But because some were poor, and some were niggards and avaricious, there could no sufficient sum be obtained. It was thought expedient that a Coyne-House should be made; That every Nobleman should Coin his Silverwork and Plate, 
The fact of the council.  to supply the present necessity. And therethrough David Forresse, john Hart and others, who before had charge of the Coyning-House, did promise their faithful labours. But when the matter came to the very point, 
The treason of john 〈◊〉.  the said john Hart and others of his faction stole away, and took with them the instruments apt for that purpose; Whether this was done by the falsehood and feebleness of the said john, or the practising of others, is yet uncertain. Rested then no hope amongst ourselves, that any Money could be furnished: And therefore it was concluded by a few of those whom we judged most secret, That Sir Ralph Sadler and Sir james Crofts, then having charge at Barwick, should be tempted, If they would support us with any reasonable sum in that urgent necessity. And for that purpose was the Laird of Ormeston directed unto them, in so secret manner as we could devise. But yet our counsel was disclosed to the Queen, who appointed the Lord Bothwell (as himself confessed) to wait upon the returning of the said Laird, as that he did with all diligence, and so being assuredly informed, by what way he came, the said Earl Bothwell foreset his way, and coming upon him unaware, did take him, after that he was evil wounded in the head, for neither could he get his led Horse, not his steel Bonnet; with him was taken the sum of four thousand Crowns of the Sun, 
Note the kindness of the English in need.  which the forenamed Sir Ralph and Sir james most lovingly had sent for our support. By the brute hereof coming to our ears, our dolour was doubled, not so much for loss of the Money, as for the loss of the Gentlemen whom we suspected to have been slain, or at the least, that he should be delivered to the Queen hands. And so upon the sudden the Earl of Arrane, the Lord james, the Master of Maxwell, with the most part of the Horsemen, took purpose to pursue the said Earl Bothwell, if they might apprehend him in Crychton or Morhan, whitherto (as they were informed) he had retired himself after his treasonable act: We call his act treasonable, because that three days before he had sent his especial servant, Master Michael Balfo●re, to us to Edinburgh, to purchase of the Lords of the Council Licence to come and speak with us, which we granted, after that he had promised, That in the mean time he should neither hurt us, 
The E. Bothwe●l false in promise and his treasonable fact.  nor yet any to us appertaining, till that he should write his answer again, Whether that he would join with us or not. He gave us farther to understand, That he would discharge himself of the Queen, and thereafter would assist us. And yet in this mean time he cruelly and traitorously hurt and spoiled the Nobleman aforesaid. Albeit that the departure and counsel of the Earl of Arrane and Lord james, with their company aforesaid, was very sudden and secret, yet was the Earl Bothwell, then being in Crychton, advertised, and so escaped with the money which he took with himself, as the Captain of his house john Somerwaile (which was taken without long pursuit) confessed and affirmed; 
Note.  Because that the Noblemen that sought redress, sought rather his safety and reconciliation, than destruction and hatred. They committed his house to the custody of a Captain, to wit, Captain Forbesse. To whom, and to all Soldiers there left, was given a sharp commandment, That all things found within the said house of Crychton (which were put in inventory, in presence of the Lords) should be kept till that the Earl Bothwell should give answer, Whether he would make restitution or not: time of advertisement was granted unto him, the whole day subsequent, till going down of the sun. In absence of the said Lords and horsemen (we mean the same day that they departed, which was the last of October) the Provest and Town of Dundie, together with some Soldiers, passed forth of the Town of Edinburgh, and carried with them some great Ordnance, to shoot at Leith. The Duke, the Earl of Glencarne, and the rest of the Noblemen were gone to the Preaching, where they continued almost till noon. The French being advertised by one named Clerk (who after was apprehended) that our horsemen were absent, and that the whole company were at dinner, issued, and with great expedition came to the place where our Ordnance was laid. 
The first departing of the Congregation.  The Town of Dundie with a few other, resisted a while, as well with the Ordnance as hakbuts, but being left by our ungodly and feeble Soldiers, who fled without stroke offered or given, they were compelled to give back, and so to leave the Ordnance to the enemies, who further pursued the fugitives, to wit, to the midst of the Canongate, and to the foot of Leith wind. 
The cruelty of the French.  Their cruelty began then to discover itself, for the maimed, the aged, the women and children, found no greater favour in their fury, than did the strong man, who made resistance. It was very apparent, that among ourselves there was some treason. For when upon the first alarm all men made haste for relief of their brethren, whom in very deed we might have saved, and at least we might have saved the Ordnance, and have kept the Cannongate from danger. For we were once marched forward with bold courage, 
Note this diligently.  but then (we say) was a shout raised amongst ourselves (God will disclose the traitors one day) affirming, That the whole French Company were entered in at Leith-winde upon our backs. What clamour and disorder did then suddenly arise, we list not to express with multiplication of words. The horsemen, and some of those that aught to have put order to others, over-rode their poor brethren at the entry of the nether Bow. The cry of discomfort arose in the Town, the wicked and malignant blasphemed. The feeble (amongst whom the Justice Clerk, Sir john Ballenden was) fled without delay. With great difficulty could they be kept in at the West Port. M. Gawan Hamilton cried with a loud voice, Drink now as ye have brewed. The French perceiving by the clamour of our fray, followed as said is, to the midst of the Cannongate, to no great number, but a twenty or thirty of their foot loss; for in the mean time the rest retired themselves with our Ordinance. 
The Earl of Argyle.  The Earl of Argyle and his men were the first that stopped the flying of our men, and compelled the Port to be opened after that it was shut. But in very deed, Lord Robert Stewart, 
Lord Robert Stewart.  Abbot of Halyrud-house was the first that issued forth; after him followed many upon the backs of the French. At last came the Duke, and then was no man more busy, than was M. Gawan Hamilton aforesaid. The French burned a Backhouse, and took some spoil from the poor of the Cannongate. They slew a Papist, and a drunken Priest named Sir Thomas Sklaitter, an aged man, a woman giving suck, and her child; and of our Soldiers, to the number of ten: Certain were taken, amongst whom Captain Mowet was one, M. Charles Geddes, domestic to the Master of Maxwell. The Capt. of the Castle that day shot a Shot at the French, declaring them thereby friends to us, and enemy to them, but he suddenly repent of well-doing. 
The Castle shot one Shot.  The Queen glad of Victory, sat upon the Rampart, to salute and welcome her victorious soldiers: one brought a Kirtle, another a Petticoat, the third a Pot or Pan; and of envy, more than womanly laughter, she asked, Where bought ye your ware? je pense que vous l'aues achete sans argent. 
The Queen Regent's rejoicing and unwomanly behaviour.  This was the great and motherly care which she took for the trouble of the poor subjects of this Realm. The Earl Bothwell lifted up in his own conceit, by reason of this our repulse and discomfiture, utterly refused any restitution; and so within two days after was his house spoilt, in which were no things of great importance, his Evidences, and certain Clothing excepted. From that day back the carriage of money was dejected, with great difficulty could men be retained in the Town; yea, some of the greatest estimation determined with themselves to leave the enterprise; many fled away secretly, and those that did abide (a very few excepted) appeared destitute of counsel and manhood. 
The counsel of the Master of Maxwell.  The Master of Maxwell, a man stout and witty, foreseeing the danger, desired most gravely either to take such order, that they might remain to the terror of the enemy, or else that they should retire themselves with their Ordnance, and Banners displayed in order. But the wits of men being dashed, no counsel could prevail. We continued from Wednesday the last of October, till Monday the fifth of November, never two or three abiding firm in one opinion the space of four and twenty hours. The pestilent wits of the Queen's practisers did then exercise themselves (God shall recompense their malicious craft in their own bosom, we doubt not) for they caused two godly and forward young men, the Lairds of Farnihaste and Cesfurd, who once had gladly joined themselves with us, to withdraw themselves and their friends. The same they did to the Earl Morton, who promised to be ours, but did not plainly join. They enticed the Captain of the Castle to deny us support, in case we were pursued. And finally, the counsel of some was no less pestiferous against us, than was the counsel of Achitophel against David, and his discomfited soldiers. (Render Lord to the wicked according to their malice.) Upon Monday the fifth of November did the French issue out of Leith betimes in the morning, for keeping of the Victuals which should have come to us, we being troubled among ourselves, and as said is divided in opinions, were neither circumspect when they did issue, neither yet did we follow with such expedition as had been meet for them that would have sought our advantage. Our soldiers could scarcely be driven forth of the Town: The Earl of Arran, Lord james, and certain with them, made haste; many honest men then followed, and made such diligence, that they caused the French once to retire somewhat affrayedly. The rest that were in Leith perceiving the danger of their fellows, issued out for their succour. The Earl of Arran and Lord james aforesaid, 
The last disc●m●●tu●e upon Monday.  being more forward than prudent and circumspect, did compel the Captains, as is alleged, to bring their men so nigh, that either they must needs have hazarded battle with the whole Frenchmen (and that under the mercy of their Cannons also) or else they must needs retire in a very narrow corner: For our men were approached near to Lestarrig: The one part of the French were upon the North toward the Sea, the other part marched from Leith to Edinburgh; and yet they marched so, that we could have fought with neither Company before that they should have joined. We took purpose therefore to retire towards the Town, and that in haste, left that the former Company of the French should either have invaded the Town before that we could have come to the rescue thereof, or else have cut us off from the entry of the Abbey of Halyrud-house; as apparently they had done, if that the Laird of Grange, and Alexander Whitlaw, with a few Horsemen, had not stayed both their Horsemen and Footmen. The Company which was next us perceiving that we retired, with speed sent forth their skirmishers, to the number of three or four hundred, who took us at a disadvantage, before us having the mire of Lestarrig betwixt us and them: and we were enclosed by the Park ditch, so that in no wise we could avoid their shot. The Horsemen followed upon our heels, and slew divers. Our own Horsemen over-rode our Footmen; and so by reason of the narrowness of the place, there was no resistance made. The Earl of Arran, the Lord james, in great danger, lighted amongst the Footmen, exhorting them to have some respect to order, and to the safety of their brethren, whom by their flying they exposed to murder, and so were criminal of their death. Captain Alexander Halyburnetoun, a man that feared God, tarried with certain of his Soldiers behind, and made resistance, till that he was first shot, and then taken; but being known, those cruel murderers wounded him in divers parts to the death, and yet as it were by the power of God, he was brought in to the Town, where in few, but yet most plain words, he gave Confession of his Faith, testifying, That he doubted nothing of God's mercy, purchased to him by the Blood of Christ Jesus, neither yet that he repented that it pleased God to make him worthy to shed his blood, 
The death of Alexander Haliburnton Captain.  and spend his life in defence of so just a Cause. And thus, with the dolour of many, he ended his dolour, and did enter (we doubt not) into that blessed Immortality, within two hours after our departure. There were slain to the number of twenty four or thirty men, the most part poor. There was taken the Laird of Pitmillie, the Laird of Pharnie younger, the Master of Bowchane, George Cuwell of Dundie, and some others of lower rank, john Dumbar Lieutenant to Captain Movet, Captain David Murray had his horse slain, and himself hurt in the leg.  
Few days before our first departure, 
How, and why William Maitland left Leith.  which was upon Alhallow Even, William Maitland of Lethington younger, Secretary to the Queen, perceiving himself not only to be suspected as one that favoured our part, but also to stand in danger of his life, if he should remain amongst so ungodly a company; for whensoever matters came in question, he spared not to speak his conscience: which liberty of tongue, and gravity of judgement, the French did highly disdain. Which perceived by him, he conveyed himself away in the morning, and tendered himself to M. Kirkcaldie Laird of Grange; who coming to us, did exhort us to constancy, assuring us, That in the Queen there was nothing but craft and deceit. He traveled exceedingly to have retained the Lords together, and most prudently laid before their eyes the dangers that might ensue their departing from the Town: but fear and dolour had so seized the hearts of all, that they could admit no consolation. The Earl of Arran, and the Lord james offered to abide, if any reasonable company would abide with them; but men did so steal away, that the wit of man could not stay them: yea, some of the greatest determined plainly, That they would not abide. The Captain of the Castle, 
The Lord Erskin declared himself enemy to the Congregation.  than Lord Erskin, would promise unto us no favour, but said, He must needs declare himself friend to those that were able to support and defend him. Which answer given to the Lord james, discouraged those that before determined to have abidden the uttermost, rather than to have abandoned the Town, so that the Castle would have stood their friend: but the contrary declared, every man took purpose for himself. The complaints of the brethren within the Town of Edinburgh was lamentable and sore: the wicked than began to spew forth the venom which then lurked in their cankered hearts: The godly, as well those that were departed, as the inhabitants of the Town, were so troubled, that some of them would have preferred death to life at God's pleasure. For avoiding of danger, it was concluded, That they should depart at midnight. The Duke made provision for his Ordnance, and caused it to be sent before, but the rest was left to the care of the Captain of the Castle, who received it, as well that which appertained to the Lord james, as that of Dundie. The despiteful tongues of the wicked railed upon us, calling us Traitors and Heretics; every one provoked other to cast stones at us: One cried, Alas if I might see another defy given; 
The despite of the Papists of Edinburgh.  Give advertisement to the Frenchmen, that they may come, and we shall help them now to cut the throats of these heretics. And thus, as the sword of dolour passed thorough our hearts, so were the cogitations and former determinations of many hearts then revealed: For we would never have believed that our natural Countrymen and women could have wished our destruction so unmercifully, 
The worst is not yet come upon our enemies.  and have so rejoiced in our adversity (God move their hearts to repentance) for else we fear that he whose Cause we sustain, shall let them feel the weight of the yoke of cruel strangers, into whose hands they wished us to have been betrayed. We stayed not, till we came to Sterlin, which we did the day after that we departed from Edinburgh; for it was concluded, that there consultation should be taken, What was the next remedy in so desperate a matter. The next Wednesday, which was the 7 of November, john Knox preached (john Willock was gone into England, as before he appointed) and treated of the 5, 6, 7, and 8 Verses of the 80 Psalms, where David, in the person of the afflicted people of God, speaketh this in the fourth Verse:  

The Sermon of john Knox in Sterlin, in the greatest of our trouble.  
O thou the eternal, the God of Hosts, how long shalt thou be against the prayer of thy people?  
5: Thou hast fed us with the bread of tears, and hast given to us tears to drink in great measure.  
6. Thou hast made us a strife unto our neighbours, and our enemies laughed us to scorn amongst themselves.  
7. O God of Hosts, turn us again, make thy face to shine, and we shall be saved, etc.  
This Psalm had the said john begun in Edinburgh, as it were foreseeing our calamity, of which in very deed he did not obscurely speak, but he plainly did admonish us, That he was assured of troubles suddenly to come, and therefore he exhorted all men to prayers. He treated the first three Verses in Edinburgh, to the comfort of many.  

The Argument of the 80 Psalm.  
He declared the Argument of the Psalm, affirming for his judgement, That it was made by David himself, who in the Spirit of Prophecy foresaw the miserable estate of God's people, especially after the ten Tribes were divided, and departed from the obedience of juda; for it was not (said he) without cause, that joseph, Ephraim, Benjamin, and Manasse was especially named, and not juda; to wit, Because that they came first to calamity, and were translated from their own Inheritance, while that juda yet possessed the Kingdom. 
Note.  He confessed that justly they were punished for Idolatry committed; but he affirmed, That amongst them there remained some true worshippers of God, for whose comfort were the Prophets sent, as well to call them to repentance, as to assure them of deliverance, and of the promises of God to be performed unto them.   

The Division.  
He divided the Psalm into three parts; to wit, 

1. In a Prayer.  
2. In the ground whereupon their Prayer was founded.  
3. And in the lamentable complaints, and the Vow they made unto God.    
Their Prayer was, That God should convert and turn them, That he should make his face to shine upon them, And that he should restore them to their former dignity.  

The Grounds and Foundations of their Prayers were,  
1. That God himself had become Pastor and Governor unto them.  
2. That he had taken the protection of them into his own hand.  
3. That he had chosen his habitation amongst them.  
4. That he had delivered them from Bondage and Thraldom.  
5. That he had multiplied and blessed them with many notable Benedictions.   

Upon those two parts he gave these Notes.  
First, That the felicity of God's people may not be measured by any external appearance; for often it is, That the same people to whom God becometh not only Creator, but Pastor and Protector, is more severely dealt with, than those Nations where very ignorance and contempt of God reigneth.  
Secondly, That God never made his acquaintance and league with one people by his Word, 
Note.  but that there he had some of his elect, who albeit they suffered for a time in the midst of the wicked, yet in the end they found comfort, and felt in very experience, that God's promises are not vain.  
Thirdly, That those prayers were dyted unto the people by the holy Ghost, before they came to the uttermost of trouble, to assure them that God, by whose Spirit the Prayer was dyted, would not contemn the same in the midst of their calamities.   
The third part, containing the lamenable complaint, he treated on in Sterlin, in presence of the Duke, and of the whole Council.  
In the exposition thereof, he declared wherefore God in wisdom sometimes suffered his chosen Flock to be exposed to mockage and dangers, and to appearing destruction; to wit, That they may feel the vehemency of God's indignation, 
Note diligently.  That they may know how little strength is in themselves, That they may leave a testimony to the Generations following, as well of the malice of the Devil against God's people, as of the marvellous work of God in preserving his little flock by far other means than man can espy.  
In explaining these words, How long shalt thou be angry, O Lord, against the prayer of thy people; he declared how dolorous and fearful it was to fight against that temptation, that God turned away his face from our prayers, for that was nothing else than to comprehend and conceive God to be armed to our destruction: which temptation no flesh can abide nor overcome, unless the mighty Spirit of God interpose himself suddenly.  
The example he gave, The impatiency of Saul, when God would not hear his prayers.  
The difference betwixt the Elect and Reprobate in that Temptation, he plainly declared to be, that the Elect sustained by the secret power of God's Spirit, did still call upon God, albeit he appeared to contemn their prayers: which (said he) is the sacrifice most acceptable to God, and is in a manner even to fight with God, and to overcome him, as jacob did in wrestling with his Angel.  
But the Reprobate (said he) being denied of their requests at God's hand, do either cease to pray and contemn God, who straightly commandeth us to call upon him in the day of adversity, or else they seek at the Devil, that which they see they cannot obtain by God.  
2. In the second part he declared how hard it was to this corrupt nature of ours not to rejoice and put confidence in ourselves when God giveth victory, 
Note.  and therefore how necessary it was that man by affliction should be brought to the knowledge of his own infirmity▪ lest that he being puffed up with vain confidence, he make an Idol of his own strength, as did King Nabuchadnezzar.  
He did gravely dispute upon the nature of the blind world, which in all ages had insolently rejoiced when God did chasten his own children, whose glory and honour because the Reprobate can never see, therefore they despi●e them, and the wondrous works of God in them. And yet (said he) the joy and rejoicing of the world, is but mere sorrow, because the end of it tendeth to sudden destructon, as the riotous banqueting of Baltasar declareth, applying these heads to the time and persons (he said) if none of God's children had suffered before us the same injuries that presently we sustain, these our troubles would appear intolerable, such is our tender delicacy, and self-love of our own flesh. That these things which we lightly pass over in others, we can greatly complain of, if they touch ourselves.  
I doubt not but that some of us have ofter than once read this Psalm, as also that we have read and heard the travel and troubles of our ancient Fathers. But which of us, either in reading or hearing their dolours and temptations did so descend into ourselves that we felt the bitterness of their passions? I think none. And therefore hath God brought us to some experience in our own persons.  
But yet because the matter may appear obscure, unless it be more properly applied; I cannot in conscience but use such plainness as God shall grant unto me. Our faces are this day confounded, our enemy's triumph, our hearts have quaked for fear, and yet they remain oppressed with sorrow and shame. But what shall we think to be the very cause that God hath thus dejected us; 
Speciali● Applicatio.  if I shall say, Our sins, and former unthankfulness unto God, I speak the truth, but yet I speak more generally than the present necessity requireth: For when the sins of men are rebuked in general, seldom it is that man descendeth within himself, accusing and condemning in himself that which most displeaseth God; but rather he doubteth that to be a cause, which before God is no cause indeed. For example, The Israelites fight against the Tribe of Benjamin, were twice discomfited with the loss of 40000 men. They lamented and bewailed both first and last; but we find not that they came to the knowledge of their offence and sin which was the cause that they fell by the edge of the sword, but rather they doubted that to have been a cause of their misfortune, which God had commanded, for they asked, Shall we go and fight any more against our brethren the sons of Benjamin. By which question it is evident, That they supposed that the cause of their overthrow and discomfit was, Because they had lifted the sword against their brethren and natural Countrymen: And yet the express Commandment of God that was given unto them, did deliver them from all crime in that cause. There is no doubt, but that there was some cause in the Israelites that God gave them so over into the hands of these wicked men, against whom he sent them, by his own express Commandment, to execute his Judgements. Such as do well mark the History, and the estate of that people, may easily see the cause why God was offended: All the whole people had declined from God, 
Let Scotland yet take heed.  Idolatry was maintained by the common consent of the multitude, and, as the Text saith, Every man did that which appeared good in his own eyes. In this mean time the Levite complained of the villainy that was done unto himself, and unto his wife, which oppressed by the Benjamites of Gibeah, died under their filthy lusts: which horrible fact inflamed the hearts of the whole people to take vengeance upon that abomination (and therein they offended) but in this they failed, That they go to execute judgement against the wicked without any repentance, or remorse of conscience of their own former offences, and defection from God. And farther, Because they were a great multitude, and the other were far inferior unto them: They trusted in their own strength, and thought themselves able enough to do their purpose, without any invocation of the Name of God: But after that they had twice proved the vanity of their own strength, they fasted and prayed; and being humbled before God, they received a more favourable answer, and assured promise of the Victory. The like may be amongst us, albeit suddenly we do not espy it: And to the end that every man may the better examine himself, I will divide the whole company into two sorts of men. The one are those that from the beginning of this trouble have sustained the common danger with their brethren: The other be these which be joined to our fellowship. In the one and in the other I fear that just cause shall be found, why God should thus have humbled us. And albeit that this appear strange at the first hearing, yet if every man shall examine himself, I speak as that his conscience dyteth him, I doubt not but he shall subscribe to my sentence. Let us begin at ourselves who longest hath continued in this Battle. When we were a few number in comparison of our enemies, when we had neither Earl nor Lord (a few excepted) to comfort us, we called upon God, and took him for our Protector, Defence, and only Refuge. Amongst us was heard no bragging of multitude, nor of our strength nor policy, we did only sob to God to have respect to the equity of our Cause, and to the cruel pursuit of the tyrannical enemy. But since that our number had been thus multiplied, and chiefly since the Duke with his friends have been joined with us, there was nothing heard, but, This Lord will bring these many hundred Spears; This man hath the credit to persuade this Country; If this Earl be ours, no man in such bounds will trouble us. And thus the best of us all, that before felt Gods potent hand to our defence, hath of late days put Flesh to be our Arme. But wherein yet had the Duke and his friends offended? 
Let janglers and inconstant m●n note.  It may be, That as we have trusted in them, so have they put too much confidence in their own strength. But granting it be not so, I see a cause most just, why the Duke and his friends should thus be confounded amongst the rest of their brethren. I have not yet forgotten what was the dolour and anguish of my own heart, when at Saint johnston, Cooper-Moure, and Edinburgh craig's, those cruel murderers that now hath put us to this dishonour, threatened our present destruction; The Duke and his friends at all three Journeys was to them a great comfort, and unto us a great discouragement: For his name and authority did more astonish us, than did the force of the other; yea, without his assistance, they could not have compelled us to appoint with the Queen upon so unequal Conditions. I am certain, if the Duke hath unfeignedly repent of that his assistance to those murderers unjustly pursuing us: yea, I am certain, if he hath repent of the innocent blood of Christ's blessed Martyrs which was shed by his fault: But let it be, that so he hath done (as I hear that he hath confessed his offence before the Lords and Brethren of the Congregation) yet I am assured, That neither he, 
Le the House of Hamilton remember this.  neither yet his friends, did feel before this time the anguish and grief of hearts which we felt, when their blind fury pursued us; and therefore hath God justly permitted both them and us to fall into this confusion at once; us, for that we put our trust and confidence in man; 
Conclusio.  and them, because that they should feel their own hearts, how bitter was the cup which they made others to drink before them. Resteth that both they and we turn to the Eternal our God (who beateth down to death, to the intent that he may raise up again to leave the remembrance of his wondrous deliverance, to the praise of his own Name) which if we do unfeignedly, I no more doubt but that this our dolour, confusion, and fear, shall be turned into joy, honour, and boldness, then that I doubt that God gave Victory to the Israelites over the Benjamites, 
Let the Papists and greatest enemies witness.  after that twice with ignominy they were repulsed and driven back: yea, whatsoever shall become of us and our mortal carcases, I doubt not but that this Cause (in despite of Satan) shall prevail in this Realm of Scotland. For as it is the eternal Truth of the eternal God, so shall it once prevail, howsoever for the time it be impugned. It may be that God shall plague some for that they delight not in the Truth, albeit for worldly respects they seem to favour it: Yea God may take some of his dearest children away before that their eyes see greater troubles. But neither shall the one nor the other so hinder this action, but in the end it shall triumph.    
This Sermon ended, in the which he did vehemently exhort all men to amendment of life, to Prayers, and to the Works of Charity, the minds of men began wondrously to be erected: and immediately after dinner the Lords passed to counsel, unto the which the said john Knox was called to make invocation of the Name of God (for other Preachers were none with us at that time) in the end it was concluded, That William Maitland aforesaid, should pass to London, to expose our estate and condition to the Queen and Counsel, and that the Noblemen should depart to their home and quiet to the 16 day of December: Which time was appointed to the next Convention in Sterlin, as in this our third Book following shall be more amply declared. With this we end the second Book of the History of the progress of Religion within Scotland.  Look upon us, O Lord, in the multitude of thy mercies, for we are brought even to the deep of the dungeon. 
The end of the second Book.    

THE THIRD BOOK OF The Progress of true Religion WITHIN The Realm of SCOTLAND.  
AFter this our dolorous departing from Edinburgh, the fury and rage of the French increased, for than durst neither man nor woman that professed Christ Jesus within the Town be seen. The houses of the most honest men were given by the Queen to Frenchmen for a part of their reward. 
Proclamation against the Earl of Arran●.  The Earl Bothwell by sound of Trumpet Proclaimed the Earl of Arrane Traitor, with other despiteful words, which all was done for the pleasure, and by the suggestion of the Queen Regent, who then thought the battle was won without further resistance. Great practising she made for obtaining of the Castle of Edinburgh. The French made their faggots with other preparations to assault the said Castle, either by force or else by Treason: But God wrought so mightily with the Captain, the Lord Erskin, at that time, that neither the Queen by flattery, nor the French by treason prevailed. Advertisement with all diligence passed to the Duke of Guise, 
Re 〈…〉.  who then was King of France (as concerning power to command) requiring him to make expedition, if he desired the full conquest of Scotland; Who delayed no time, but with a new Army sent away his brother Marquis Dalbuif, and in his company Marticks, promising that he himself should follow. But the righteous God, who in mercy looketh upon the affliction of those that unfeignedly sob unto him, fought for us by his own outstretched arm: For upon one night upon the coast of Holland were drowned of them eighteen Ensigns, 
The drowning of the French. Dominus pro nobis.  so that only rested the Ship, in the which were two principals aforesaid, with their Ladies, who violently driven back to Deep, were compelled to confess, That God fought for the defence of Scotland.  
From England returned Robert Melvin, who passed in company to London with the Secretary, a little before Christmas, and brought unto us certain Articles to be answered, as by the contract that after was made, more plainly shall appear. Whereupon the Nobility assembled at Sterlin, and returned answer with diligence; Whereof the French advertised, they marched to Linlithquow, spoiled the Duke's house, and wasted his lands of Kinneill, and after came to Sterlin, where they remained certain days (the Duke, the Earls of Argyle and Glencarn, with their friends passed to Glasgow. The Earl of Arrane and Lord james passed to Saint Andrews. For charge was given to the whole Nobility Protestants, to keep their own bodies, till that God should send them further support.) The French took purpose first to assault Fyfe, for as it was their great indignation. Their purpose was to have taken and fortified the Town and Abbey, with the Castle of Saint Andrews, and so they came to Culrosse, after to Dunfermeling, and then to Brunteiland, where they began to fortify: but desisted there from, and marched to Kinghorn, upon the occasion as followeth. When certain knowledge came to the Earl of Arrane and to Lord james, That the French were departed from Sterlin, they departed also from S. Andrews, and began to assemble their Forces at Cowper, and sent their men of War to Kinghorne, unto whom there resorted divers of the coast side, of mind to resist rather at the beginning, then when they had destroyed a part of their Towns. But the Lords had given an express commandment, That they should hazard nothing, till that they themselves were present. And for that purpose was sent unto them the Lord Ruthuen, a man of great experience, and inferior to few in stoutness: In his company was the Earl of Sudderland, sent from the Earl of Huntly, as he alleged, to comfort the Lord▪ in their affliction. But others whispered, That his principal Commission was unto the Queen Regent. 
The Earl of Sudderland shot  Howsoever it was, he was hurt in the arm by the shot of an Haquebut, for the men of War and the rascal multitude, perceiving certain Boats of Frenchmen landing, which came from Leith, purposed to stop their landing, and so not considering the enemies that approached from Brunteiland: unadvisedly they rushed down to the Pretticure (so is that Bay by West Kinghorne called) and at the sea coast began the skirmishing. But they never took heed to the enemy that approached by land, till that the horsemen charged them upon the back, and the whole bands came directly in their faces, and so were they compelled to give back with the loss of six or seven of their men, and with the taking of some, amongst whom were two that professed Christ Jesus, one named Paul Lambert, a Dutch man, and a French boy, fervent in Religion, and clean of life, whom in despite they hanged over the Steeple of Kinghorne. Thou shalt revenge, O Lord, in thy appointed time. The cause that in so great a danger there was so small a loss, next unto the merciful providence of God, was the sudden coming of my Lord Ruthuen; for even as our men had given back, he and his Company came to the head of the Bray, and did not only stay the Frenchmen, but also some of ours broke upon their Horsemen, and so repulsed them, that they did no further hurt to our Footmen. In that recounter was the Earl of Sudderland foresaid shot in the arm, and was carried back to Cowper. The Frenchmen took Kinghorne, where they lay and wasted the Country about, 
Note the French favour to their friend●  as well Papists as Protestants; yea, even those that were confederate with them, such as Seafield, Weames, Balmowto, Balwearie, and others, enemies to God, and traitors to their Country; of those (we say) they spared not the Sheep, the Oxen, the Kine, and Horses, and some say that their wives and daughters got favour of the French Soldiers, and so did recompense the Papists in their own bosoms; for besides the defiling of their houses, as said is, two of them received more damage, than did all the Gentlemen that professed the Gospel within Fyfe, the Laird of Grange only excepted, whose house of the Grange the Frenchmen overthrew with Gunpowder. The Queen Regent proud of this Victory, burst forth into her blasphemous railing, and said, Where is now John Knox his God? my God is now stronger than his, yea even in Fyfe. She posted to her friends in France news that thousands of the heretics were slain, and the rest were fled, and therefore required that some Nobleman of her friends would come and take the glory of that Victory. Upon that information was Marticks with two Ships, and some Captains and Horses directed to come into Scotland, but little to their own advantage, as we shall after hear.  
The Lords of the Congregation offended at the foolishness of the rascal multitude, called to themselves the men of War, and remained certain days at Cowper, unto whom repaired john Knox, and in our greatest desperation Preached unto us a most comfortable Sermon: his Text was, 
John 6.  The danger wherein the Disciples of Christ jesus stood when they were in the midst of the Sea, and jesus was upon the mountain. His Exhortation was, 
Exhortation of john Knox.  That we should not faint, but that we should still row against the contrarious blasts, till that Jesus Christ should come; for, said he, I am assuredly persuaded that God will deliver us from this extreme trouble, as that I am assured, That this is the Gospel of Jesus Christ, which I preach unto you this day. The fourth watch is not yet come, abide a little, the Boat shall be saved, and Peter, which hath left the Boat, shall not drown. I am assured, That albeit I cannot assure you by reason of this present rage, God grant that ye may acknowledge his hand, after that your eyes have seen his deliverance. In that Sermon he comforted many, & yet he offended the Earl of Arran; for in his discourse upon the manifold assaults the Church of God sustained, 
Note.  he brought for example the multitude of strangers that pursued jehosaphat after he had reform Religion. He spoke of the fear of the people, yea, and of the King himself at the first. But after he affirmed, that jehosaphat was stout; and to declare his courage in his God, he comforted his people and his Soldiers; he came forth in the midst of them, he spoke lovingly unto them. He kept not himself (said he) enclosed in his chamber, but frequented the multitude, and rejoiced them with his presence, and godly comfort. These and the like sentences took the said Earl to be spoken in reproach of him, because he kept himself more close and solitary than many men would have wished. After these things, determination was taken, That the Earl of Arrane, and Lord james, with men of War, and some Companies of Horsemen, should go to Disert, and there lie to wait upon the French, to stop them from destroying the Sea-coast, as they intended utterly to have done. The said Earl, and Lord james did as they were appointed, albeit their Company was very small; and yet they did so valiantly, that it passed almost credit; for twenty and one days they lay in their clothes, their Boots came never off: They had skirmishing almost every day, yea, some days from morning to night. The French were four thousand Soldiers, besides their favourers and faction of the Country. The Lords were never together five hundred Horsemen, with an hundred Soldiers, and yet they held the French so busy, that for every horse was slain to the Congregation, they lost four French Soldiers. William Kirkcaldie of grange, the day after that his house was cast down, sent his defiance to Monsieur Dosell, and unto the rest, declaring that to this hour he had used the French favourably, yea he had saved their lives, when that he might have suffered their throats to have been cut; but seeing they had used him with that rigour, let them not look for the like favours in time to come. And unto Monsieur Dosell he said, He knew that he should not get him in skirmishing, because he knew he was a very coward: but it might that he should quite him a common either in Scotland, or else in France. The said William Kirkcaldie, and the Master of Lindsay, escaped many dangers. The Master had his horse slain under him; and William was almost betrayed in his house at Halyards. But yet they never ceased, for night and day they waited upon the French: They laid themselves in a secret place with some Gentlemen before the day to wait upon the French, who used commonly to issue in Companies to seel● their prey: And so came forth one Captain Batu with his hundred, and began to spoil; whom the Master, after Lord Lindsay, and William suffered, without declaration of themselves, or of their Company, till that they had them more than a mile from Kinghorne, and then began the horsemen to break; which perceived, the French altogether drew to a place called Glames house, and made for debate; some took the house, other defended the Court and Yards: The hazard appeared very unlikely, for our men had nothing but Spears, and were compelled to light upon their feet: The other were within ditches, and every man had a Culverin; the shot was fearful to many, and divers were hurt, amongst whom was Robert Hamilton, and David Kirkcaldie, brother to the said Laird, who both were supposed to have been slain: the said Laird perceiving men to faint, and begin to recoil, said, Fie, let us never live after this day, that we shall recoil for French scybalds and rascals. And so the Master of Lindsay and he burst in at the gate, and others followed. The Master struck with his Spear at la Bartu, and glazing upon his harness, for fear stumbled upon his knees; but recovering suddenly, he fastened his Spear, and bore the said Captain backward, who because he would not be taken, was slain, and fifty of his Company with him. Those that were in the house, with some others, were saved, and sent to Dundie to be kept. This mischance to the Frenchmen, 
The slaughter of a French Captain, with his Band.  made them to be more circumspect in straying and wand'ring abroad into the Country, and so the poor people got some relief. To furnish the French with Victuals, was appointed Capt. Culan, with two ships, who traveled betwixt the South shore and Kinghorne for that purpose: For his wages he spoiled Kinghorne, Kirkcaldie, and so much of Disert as he might. For remedy whereof, were appointed two Ships from Dundie, Andrew Sands, a very stout and fervent man in the Cause of Religion, was the principal. This same time arrived Martickes, who without delay landed himself, the Coffers, and the principal Gentlemen that were with him, at Leith, leaving the rest in the Ships till better opportunity: But the said Andrew and his company striking Sail, 
Note.  and making as they would cast Anchor hard beside them, boarded them both, and carried them to Dundie: in them were gotten some horses, and much harness, with some other trifles, but of money we heard nought. Hereat the French offended, avowed the destruction of Saint Andrews and Dundie, and so upon a Monday in the morning, the thirteenth of january, they marched from Disert, and passed the water of Levin, ever keeping the Coast, by reason of their Ships and Victuals, as said is: about noon they espied Ships (which were seen that morning by us that were upon the land, but were not known) Monsieur Dosell affirmed them to be French Ships, and so the Soldiers triumphed, shot their Volley for a salve, and marched forward to Kingcraig, fearing no resistance. But shortly after, the English Ships met with Captain Culen, and seized upon him and his Ships, which made them a little to muse. Then suddenly came M. Alexander Wood, who had been upon the Admiral, and assured Monsieur Dosell that they were English men, 
The arrival of the English Ships.  and that they were the forwarners of a greater number that followed, who were sent for support of the Congregation. There might have been seen pulling of beards for anger, and might have been heard such despite as cruel men use to spew forth when God bridleth their fury. 
Note.  Weariness and the night constrained them to lodge there: They supped scarcely, because their Ships were taken, in the which were their victuals and Ordnance, which they intended to have placed in Saint Andrews. They themselves durst not stray abroad to seek, and the Laird of Wemes carriages, which likewise was coming with furnishing unto them, were stayed. And therefore betimes in the morning they retired towards Kinghorne, and made more expedition in one day in returning, than they did in two in marching forward. The storm which had continued near the space of a month, broke in the time of their returning, whereby many thought that they should have been stayed, till that reasonable company might have been assembled to have fought with them. And for that purpose did William Kirkcaldie cut the Bridge of Tullibody: 
The Bridge of Tullibody.  But the French, expert enough in such feats, took down the Roof of a Parish Church, and made a Bridge over the same water called Donane, and so they escaped, and went to Sterlin, and thereafter to Leith; yet in their return they lost divers, amongst whom there was one whose miserable end we may rehearse. As the French spoilt the Country in their returning, one Captain or Soldier, we cannot tell, but he had a red Cloak, and a gilt Murriow, entered upon a poor woman that dwelled in the white side, and began to spoil. The poor woman offered unto him such bread as she had ready prepared, But he in no wise therewith content, would have the Meal, and a little salt Beef which the poor woman had to sustain her own life, and the lives of her poor children; neither could tears, nor pitiful words, mitigate the merciless man, but he would have whatsoever he might carry. 
Note the death of a plunderer.  The poor woman perceiving him so bend, and that he stooped down in her Tub, for the taking forth of such stuff as was within it, first coped and turned up his heels, so that his head went down. And thereafter, whether by herself, or if any other company come to help her, but there he ended his unhappy life, God so punishing his cruel heart, who could not spare a miserable woman in that extremity. Let all such Soldiers receive such reward, O Lord, seeing that thou only art the revenger of the oppressed.  
And now, because that from this time forward frequent mention will be made of the comfortable support that we in our greatest extremity received by God's providence from our neighbours of England, we think it expedient simply to declare by what instruments that matter was first moved, 
Remark the Scots acknowledgement of the English help.  and by what means it came to pass that the Queen and Council of England, showed themselves so favourable unto us.  
As john Knox had forewarned us by his Letters from Geneva, of all dangers that he foresaw to ensue our enterprise; so when he came to Deipe, mindful of the same; and resolving with himself, what remedy God would please to offer, he took boldness to write to Sir William Cecil, Secretary of State in England, with whom the said john had been before familiarly acquainted, intending thereby to renew acquaintance, and so to open further of his mind. The tenor of his first Letter follows:  
The spirit of judgement, Wisdom, and Sanctification, I wish unto you, by jesus Christ.  

john Knox his first Letter to Sir William Cecile.  AS I have no pleasure with long writing to trouble you (Right Honourable) whose mind I know to be taken up with most grave matters, so I mind not greatly to labour by long Preface, to conciliate your favours, which I suppose I have already (howsoever rumours brute the contrary) as the favour it becometh one member of Christ's Body to have of another: The contents therefore of my present Letter shall be absolved in 2 points: In the former, I purpose to discharge in few words my conscience towards you: And in the other, sum what must I speak, for my own defence, and in defence of that poor Flock of late assembled in the most godly reformed Church and City of the world, Geneva: To you, Sir, I say, that as from God you have received, life, wisdom, honours, and the present estate in the which you now stand, so ought you wholly to apply the same to the advancement of his glory, who only is the author of life, the fountain of wisdom, and who most assuredly doth and will honour & glorify them that with simple hearts do glorify him; which alas in times past you have not done, but being overcome with common iniquity, you have followed the world, in the way of perdition: for to the suppressing of Christ's true Evangel, to the erecting of Idolatry, and to the shedding of the blood of Gods most dear Children; Have you by silence consented and subscribed this your most horrible defection from the known Truth, and once professed, hath God to this day mercifully spared? Yea, to man's judgement he hath utterly forgotten, and pardoned the same: He hath not dealt with you as he hath done with others (of like knowledge) whom in his anger (but yet most justly according to their deserts) he did shortly strike after their desertion: But you, guilty in the same offences, hath he fostered and preserved, as it were in his own bosom, during the time of that most miserable thraldom, of that professed enemy of God, mischievous Mary: And now hath set you at such liberty, as the fury of God's enemies cannot hurt you, except that willingly against his honour, you take pleasure to conspire with them. As this benefit which you have received is great, so must God's Justice require of you a thankful heart; For seeing that his Mercy hath spared you, being Traitor to his Majesty; Seeing further, That amongst your enemies he hath preserved you; And last, seeing, although worthy of hell, he hath promoted you to honour and dignity; of you must he require (because he is just) earnest repentance for your former defection; and heart mindful of his merciful providence, and a will so ready to advance his glory, That evidently it may appear, 
Note.  that in vain you have not received these graces of God; to performance whereof, of necessity it is, That carnal wisdom and worldly policy (to the which both, you are bruited too much inclined) give place to God's simple and naked Truth: very love compels me to say, That except the Spirit of God purge your heart from that venom, which your eyes have seen to have been destruction to others, that you shall not long escape the reward of dissemblers. Call to mind what your ears heard Proclaimed, in the Chapel of S. james, when this Verse of the first Psalm was handled, Not so, O wicked, not so, but as the dust which the wind tosseth, etc. And consider, that now you travel in the same way which then they did occupy, to speak plainly, now you are in that estate and credit, in the which you shall either comfort the sorrowful and afflicted, for righteousness sake, or else you shall molest or oppugn the Spirit of God speaking in his Messengers; the Comforters of the afflicted for godliness, hath promise of comfort, in their greatest necessities: but the troubles of God's servants (how contemned that ever they appear before the world) are threatened to have their Names in execration to the posterities following. The examples of the one and of the other, are not only evident in Scriptures, but also have been lately manifested in England. And this is the conclusion of that, which to yourself, I say, except that in the cause of Christ's Evangell, you be found simple, sincere, fervent, and unfeigned, you shall taste of the same cup, which politic heads have drank in before you.  
The other Point concerning myself, and that poor flock now dispersed, and as I hear say, rudely used, is this; By divers Messengers I have requested such Privileges as Turks commonly do grant to men of every Nation; to wit, That liberty should be granted to me freely to pass through England, to the end that with greater expedition I might repair towards my own Country, which now beginneth to thirst for Christ's Truth. This request I thought so reasonable, that almost I had entered the Realm, without licence demanded; and yet I understand that it hath been so rejected, that the solicitors thereof, did hardly escape imprisonment; and some of that poor flock I hear to be so extremely handled, That those who most rudely have shed the blood of Gods most dear Children finds this day amongst you greater favours, 
Note.  than they do; Alas, this appeareth much to repugn to Christian Charity: for whatsoever hath been mine offence, this I fear not to affirm in their cause; That if any that hath suffered exile in those most dolorous days of persecution, deserve praise and commendation, for Peace, Concord, sober and quiet living, it is they. And as for me, how criminal that ever I be in God's presence, for the multitude of my sins; yet before his Justice-seat I have a testimony of a clear Conscience, That since my first acquaintance with England, willingly I never offended person within it, except in open Chair, to reprove that which God condemneth, can be judged offence: but I have (say you) written a Treasonable Book against the regiment and Empire of women; If that be my offence, the poor flock is innocent (except such as this day do fastest cry Treason) For Sir (in God's presence I do write) with none in that company did I consult before the finishing of the same. Therefore in Christ's Name I require, That the blame may be upon me alone. The writing of that Book I will not deny, but to prove it Treasonable, I think it shall be hard; for Sir, No more do I doubt of the Truth of my Proposition, then that I doubt that this was the voice of God, which first did pronounce this penalty against women; In dolour shalt thou bear thy children. It is bruited, That my book is, or shall be written against, or answered: If so be Sir, I greatly fear, That flatterers shall more hurt then help the matter which they would seem to maintain; for except my error be plainly shown and confuted, by better authority then by such Laws as from year to year may and do change, I dare not promise silence in so weighty a business; lest that in so doing, I shall appear to betray the Verity which is not subject to the mutability of time. And if any think me either enemy to the person, or yet to the Regiment of her, whom God hath now promoted, they are utterly deceived in me, for the miraculous Work of God, comforting his afflicted by an infirm vessel, I do acknowledge, and I will obey the power of his most potent hand (raising up whom best pleaseth his Mercy, to suppress such as fight against his glory) albeit that both nature, and Gods most perfect Ordinance repugn to such Regiment. More plainly to speak, If Queen Elizabeth shall confess, That the extraordinary dispensation of God's great mercy, makes that lawful unto her, which both nature and God's Laws do deny unto all women; then shall none in England be more willing to maintain her lawful authority than I shall be: But if (Gods wondrous work set aside) she ground (as God forbid) the justness of her Title upon consuetude Laws and Ordinances of men: Then I am assured, That as such foolish presumption doth highly offend Gods supreme Majesty; so do I greatly fear, That her ingratitude shall not long lack punishment. And this in the name of the eternal God, and of his Son Jesus Christ (before whom, both you and I shall stand to make an account of all counsel we give) I require you to signify unto her Majesty, in my name; Adding, That only humility and desertion of herself before God, shall be the firmness and stability of the Throne, which I know shall be assaulted more ways than one. If this you conceal from her Majesty, I will make it patent to the world, That thus far I have communicated with you; having also further to speak, if my judgement may be heard. Alas, Sir, is my offence (although in that time, and in that matter, I had written ten Books) so heinous, that I cannot have Licence, by Preaching of Christ Jesus, to refresh those thirsty souls, which long have lacked the Water of Life: No man will I presently accuse, but I greatly fear, That the Leprous have no gre●t pleasure to behold fair faces in clear glass: 
Note.  Let none be afraid, that I require to frequent the Court, or yet to remain any long time in England; but only thirsts, in passing thorough to my native Country, to communicate with you, and some others, such things as willingly I list not to commit to Paper, neither to the Credit and knowledge of many. And then in the North parts to offer God's favours, to such as I suppose do mourn for their desertion. And this, I trust, shall be no less profitable to the Queen, and to all godly within England, than it should be pleasing to me in the flesh.  
This is the third time that I have begged Licence to visit the hungry and thirsty amongst you, which if now be denied, as before God, I have a testimony, that I seek not for myself, but the advancement of Christ's Evangell, and the comfort of such, as whom I know afflicted: so shall the godly understand that England in refusing me refuseth a friend, how small that ever the power be. The mighty Spirit of the Lord Jesus move your heart deeply to consider your duty unto God, and the estate of that Realm, in which by his appointment you now serve.  
From Deep, the 10 of April, 1559. Yours to command in godliness, john Knox.  
To this Letter was no answer made: for shortly the said john Knox made forward to Scotland by sea, when he landed the third of May, and had such success, as is in the second book declared. The said john being in S. Andrews, after Cowper-Moore, entered in deep discourse with the Laird of Grange; 
As England had interest then not to suffer Scotland to perish, so likewise Scotland hath interest now, not to see Eng●and undone▪  the danger is very evident, but the support was not easy to be seen. After many words john Knox burst forth as followeth; If England would foresee their own commodity, yea, if they would consider the danger wherein themselves stand, they would not suffer us to perish in this quarrel; for France hath no less decreed the conquest of England then of Scotland. After long reasoning, it was concluded betwixt them two, That support should be craved of England: And for that purpose the said Laird of Grange, first wrote to Sir Henry Percy, and after road from Edinburgh and spoke with him; to whom he made so plain demonstration of the danger appearing to England, that he took upon him to write to Secretary Cecil, who with expedition returned answer back again, giving him to understand, That our enterprise altogether misliked not the Council, albeit that they desired further resolution of the principal Lords. Which thing understood, it was concluded to write to him plainly our whole purpose. The tenor of our Letter was this:  
The first Letter to Sir William Cecil, from the Lords of the Congregation.  
THe contents of a Letter directed by you (right Worshipful) to Sir Henry Percy, was notified unto us by Master Kirkcaldie of Grange this Sunday the 26 of July: 
1559.  By the which we perceive that the said Laird of Grange, of zeal, and faithful heart which he beareth to the furtherance of this our great, and before the world, dangerous enterprise, hath traveled with you, as with an unfeigned favourer of Christ's true Religion, and of the liberty of our Country, for knowledge of your minds towards us, in case that we be assaulted by any foreign invasion, or greater power than we be well able to resist. Your comfortable answer to this question we have considered, to our joy and comfort, as also your motions, 
Note the Quaeres.  and what you demand; To wit, What the Protestants within this Realm do purpose; To what end we mean to direct our actions; How we will, and how we be able to accomplish the same; What doubts we have of any adversary power; And finally, in case that support should be sent from you, What manner of amity might ensue betwixt these two Realms, 
And Answers.  etc. To the which, in brief, we answer; That our whole and only purpose (as God knoweth) is to advance the glory of Christ Jesus, the true Preaching of his Gospel within this Realm. To remove superstition, and all sort of external Idolatry, to bridle to our powers the fury of those that heretofore have cruelly shed the blood of our brethren; and to our uttermost, to maintain the liberty of this our Country from the tyranny and thraldom of strangers, as God shall assist us. How we be able to accomplish these premises, is to us unknown, only our hope is good, That he that hath begun this good work in us, and hath by his power to this hour confounded the faces of our adversaries will perform the same to his glory, 
Let the enemies say, if their hope be not frustrate.  which chiefly we seek in this our enterprise. Because we suppose, That neither our present danger, neither yet the warlike preparation which France maketh against us, are hid from you, nor from the counsel, we omit that part. As touching the assurance of a perpetual amity to stand betwixt these two Realms: As no earthly thing of us is more desired, so crave we of God to make us the instruments, by which this unnatural debate which long hath continued betwixt us may once be composed, 
Note diligently.  to the praise of God's Name, and to the comfort of the faithful in both Realms. And if your wisdoms can foresee and devise the means and assurances how the same may be brought to pass, persuade yourselves not only of our consent and assistance, but also of our constancy, as men can promise, unto our lives end. Yea farther, of charge and commandment by us to be left to our posterity, That the Amity betwixt us (in God) contracted and begun, may be by them kept inviolate for ever. As for the revolting from you to France, which ye seem to fear and suspect at their pleasure, we utterly abhor that infidelity; for now doth the voice of God continually sound in our ears, That such as profane the terrible and reverend Name of God, shall not escape vengeance. Our Confederacy, Amity and League shall not be like the Pactions made by worldly men, for worldly profit▪ but as we require it for God's Cause, so will we call upon his Name for the observation of the same. Moreover, if we should lack any thing in Temporal commodity, yet should we never have occasion to return to them: for we now perceive and feel the weight of their yoke, and intent (by God's grace) to cut away such instruments as by whom this Realm was before abused. True it is, That as yet we have made no mention of any change in Authority, neither yet were we minded to do any such thing, till extreme necessity compelleth us thereto. But seeing it is now more than evident, That France, and the Queen Regent here, with her Priests, pretendeth nothing but the suppressing of Christ's Gospel, the ruin of us, and the subversion of this poor Realm, committing our innocency to God, and unto the judgement of all godly and wise men, we are determined to seek the next remedy; in which we heartily require your counsel and assistance. And thus far we have enterprised to make you participant of our purpose, because in the said Letters ye required the said Master Kirkcaldie some farther assurance than his own word or writing, which we doubt not but ye shall shortly receive, from more than from us. We dare not hastily make the Assembly, neither of Nobles, 
Note.  neither of Barons, privy in this Cause, for dangers that may ensue by policy and craft of the adversaries; your wisdom, we doubt not, will communicate these only with such as ye know favourers of such a godly Conjunction. It should much help, in our opinion, if the Preachers, both in persuasion, and in public Prayers (as ours do here) would commend the same unto the people. And thus, after our most humble commendations to the Queen's Majesty (whose Reign we wish may be prosperous and long, to the glory of God, and comfort of his Church) we heartily commit you to the protection of the Omnipotent.  
From Edinburgh the 17 of july, 1559.  
With this our Letter john Knox wrote two, one to the said Secretary, and another to the Queen's Majesty herself: The Tenor whereof follows thus:  
john Knox his second Letter to M. Cecile, for the delivery of one other to the Queen.  
SIR,  
AFter my humble commendations, please you deliver this other enclosed to the Queen: It containeth a few and simple words of my Confession what I think of her Authority, how it is just, and what may make it odious in God's presence. I hear that there is one Confutation set forth against the first blast; God grant that the writers thereof have no more sought the favours of this present world, no less the glory of God, and the stable good of his Country, than he who enterprised in that blast to utter his conscience. When I shall have time (which now is somewhat precious unto me) to peruse that work, I will communicate my judgement with you.  
The time is now, Sir, that all, who either thirst for Christ to reign in this Isle, or yet the hearts of the Inhabitants be joined together in love unfeigned, ought rather to study how the same might be brought to pass, then vainly to travel for the maintenance of that, whereof already we have seen the danger, and feel the smart: If the most part of women be wicked, and such as willingly we would not should reign over us: And if the most godly, and such as have are graces, be yet mortal, we ought to take heed, lest in establishing of one judged godly, and profitable to her Country, we make an Interest and Title to many; by whom not only will the Truth be impugned, but also will the Country be brought into bondage. God give you, and other favourers of your Country eyes to see, and wisdom to avoid the dangers appearing.  
By divers Letters I have required licence to have visited the North parts of England, but as yet I have received no favourable answer. The longer, Sir, this it be delayed, the less comfort will the faithful there receive; yea, the weaker will the Queen's favour be: If I were not an unfeigned friend to her Majesty, I would instantly beg such liberty; which to me, I know, will neither be profitable nor pleasing in the flesh. The common things here, I doubt not you know: some things I have (as often times I have written) which gladly I would communicate, but I mind not to commit them to Paper and Ink; find therefore the means that I may speak with such a one as you will credit in all things.  
The grace of the Lord Jesus Christ rest with you.  
I heartily beseech you to have my service recommended to the Queen's Majesty, adding, That whosoever maketh me odious to her Majesty, seeketh somewhat besides the glory of God, and her Majesty's prosperity, and therefore cannot be assured and unfeigned friends from, etc.  
The Letter sent from the said john to the Queen's Majesty of England, being enclosed in the foresaid M. Ceciles Letter.  
To the virtuous and godly Elizabeth, by the Grace of God, Queen of England: John Knox desireth the perpetual comfort of his holy Spirit. MADAM,  
AS your Majesty's displeasure against me, most unjustly conceived, hath been and is to my wretched heart a burden grievous, and almost intolerable, so is the testimony of a clear conscience to me a stay and uphold, that I sink not in despair, how vehement soever the temptations appear: For in God's presence, my conscience beareth me record, That maliciously, nor of purpose, I never offended your Majesty, nor your Realm: And therefore, howsoever I be judged of man, I am sure to be absolved of him, who only knoweth the secrets of hearts. I cannot deny the writing of a Book against the usurped Authothority, and unjust Regiment of Women; neither yet am I minded to recant, or call back any principal Point or Proposition of the same, till truth and verity do further appear. But why that your Majesty, or any such, who unfeignedly favour the liberty of England, be offended at the Author of such a Work, I can perceive no just occasion: For first, my Book touched not your Majesty's Person in special, neither is it prejudicial to any Liberty of the Realm, if the time of my writing be indifferently considered. How could I be enemy to your Majesty's Person, for delivery whereof, I did more study, and undertake further, than any of those who now accuseth me? And as concerning your Government, How could or can I envy that? which most I have wished for, and for which (as my weak memory will suffer) I render thanks unfeignedly to God, to wit, That it hath pleased him of his eternal goodness to exalt your head (which sometime was in danger) to the manifestation of his glory, and extirpation of Idolatry. And as for my offence, which I have committed against England, either by writing that Book, or by any other work, I will not refuse that moderate and indifferent men judge and discern betwixt me, and those that accuse me, viz. Whether of the parties do most hurt to the Liberty of England: ay, who affirm that no woman may be exalted above any Realm, to make the Liberty of the same thrall, and subject to a strange, proud, and cruel Nation: Or they, that approve whatsoever pleaseth Princes for the time. If I were as well disposed to accuse, as some of them (to their own shame) have declared themselves, I nothing doubt, but that in few words I should let reasonable men understand, That some that this day lowly crouch and bow to your Majesty, and labour to make me odious in your eyes, did in your adversity neither show themselves faithful friends to your Majesty, neither yet so loving and careful of the native Country, as they would be esteemed. But omitting the accusation of others, for my own purgation, and your Majesty's satisfaction, I say, That nothing contained in my book, is or can be prejudicial to your Majesty's just Regiment, providing that you be not found ungrate unto God, ungrate you will be proved in the presence of his Throne (howsoever that flatterers justify your fact) if you transfer the glory of that honour in which you now stand, to any other thing, then to the dispensation of his mercy, which only maketh that lawful to your Majesty, which Nature and Law denieth to all women, to command and bear rule over men. Neither would I that your Majesty should fear, That this your humiliation before God, should in any case infirm or weaken your Majesty's just and lawful Authority; Nay, Madam, such unfeigned confession of God's benefits received, will be the establishment of the same, not only to yourself, but also to your seed and Posterity: Where chose, a proud conceit, and elevation of yourself, will be the occasion that your Reign will be unstable, troublesome, and short. God is witness, That unfeignedly I both love and reverence you Majesty; yea, I pray that your Reign may be both prosperous and quiet, and that for the quietness which Christ's Members, before persecuted, have received under you. But yet if I should flatter your Majesty, I were no friend, but a deceivable traitor; and therefore in conscience I am compelled to say, That neither the consent of the people, the process of time, nor multitude of men, can establish a Law which God shall approve; but whatsoever he approveth by his Eternal Word, that shall be approved, and stay constantly firm; and whatsoever he condemneth, shall be condemned, though all men on earth should travel for the justification of the same. And therefore, Madam, the only way to retain and keep the benefits of God, abundantly of late days poured upon you and your Realm, is unfeignedly to render unto God, to his mercy, and undeserved grace, the whole glory of this your exaltation, forget your Birth, and all Title which hereupon doth hang; and consider deeply, How for fear of your life you did decline from God, and bow to Idolatry, going to Mass under your sister Mary her persecution of God's Saints: Let it not appear a small offence in your eyes, That you have declined from Christ Jesus, in the day of your Battle: Neither yet would I that you should esteem that mercy to be vulgar and common which you have received, viz. That God hath covered your offence, Hath preserved your Person, when you were most unthankful; And in the end, has exalted and raised you up, not only from the dust, but also from the ports of death; to rule above his people, for comfort of his Kirk. It appertaineth to you therefore, to ground the justice of your Authority, not on that Law, which from year to year doth change, but upon the eternal providence of him, who contrary to the ordinary course of Nature, 
Note.  and without your deserving, hath exalted your head: If thus in God's presence you humble yourself; as in my heart I glorify God for that rest granted to his afflicted Flock within England, under you a weak Instrument; so will I with tongue and pen justify your Authority and Regiment, as the holy Ghost hath justified the same in Deborah, that blessed Mother in Israel. But if you neglect (as God forbid) these things, and shall begin to brag of your Birth, and to build your Authority and your Regiment upon your own Law; flatter you who so listeth, your felicity shall be short. Interpret my words in the best part, as written by him, who is no enemy to your Majesty. By divers Letters I have required to visit your Realm, not to seek myself, neither yet my own ease and benefit: which if you now refuse and deny me, I must remit my cause to God, adding this for conclusion, that commonly it is seen, That such as refuse the counsel of the faithful (appear it never so sharp) are compelled to follow the deceit of flatterers to their own perdition. 
Note.  The mighty Spirit of the Lord Jesus move your heart to understand what is said, and give unto you the direction of his Spirit, and so rule you in all your actions and enterprises, that in you God may be glorified, his Kirk edified, and you yourself, as a lively Member of the same, may be an example of virtue & godliness of life to all others. So be it.  
Of Edinb. 28 july, 1559.  
These Letters were directed by Alexander Whitlaw, a man that oft had hazarded himself, and all that he had for the Cause of God, and for his friends, being in danger for the same Cause. Within a day or two after the departing of the said Alexander, there came a Letter from Sir Henry Percy to john Knox, requiring him to meet him at Annick the third day of August, for such affairs as he would not write nor yet communicate with any, but with the said john himself, while he was preparing himself for the journey (for Secretary Cecil had appointed to have met him at Stampford) the Frenchmen furiously came forth of Dumbar, of purpose to have surprised the Lords being in Edinburgh, as in the second Book before is declared, which stayed the journey of the said john, till that God had delivered the innocents' from that great danger, and then was he sent, having in his company M. Robert Hamilton, Minister of the Gospel of Jesus Christ, directed from the Lords with full Commission and Instructions to decline their whole case and estate wherein they stood. Their passage was from Pittenweame by sea, they arrived at Holy-Iland, and being advertised that Sir Henry Percy was absent from the North; They addressed themselves to Sir james Crofts, than Captain of Barwick, and Warden of the East Marches of England. They showed unto him their Credit and Commission; He received them courteously, and comforted them with his faithful Counsel, 
Sir james Crofts counsel.  which was, That they should travel no further, neither yet should they be seen in public, and that for divers considerations. First, The Queen Regent had her spies in England. Secondly, The Queen and the Council that favoured our faction, would that all things should be secret so long as they might. And last, said he, I think it not expedient, that in such rarity of Preachers, ye two be any long time absent from the Lords of the Congregation. And therefore (said he) ye shall do best to commit to writing your whole mind and Credit, and I shall promise to you upon my honour, to have answer at you, and at the Lords again, before that ye yourselves can be at London. And where that your Letters cannot express all things so fully, as your presence could, I shall supply the same, not only by my pen, but also by my own presence, to such as will inform the Council sufficiently of all things. The said john and M. Robert followed his Council (for it was faithful, and proceeded of love at that time) they tarried with him very secretly within the Castle of Barwick two days. In the which time returned Alexander Whitlaw aforesaid, with answer to the Lords, and unto john Knox. The tenor of whose Letter was this:  
Master Cecils Letter to john Knox.  
Master Knox,  
NOn est masculus neque f●min●, omnes enim ut ait Paulus, unum sumus in Christo jesu benedictus vir qui confidit in Domino, & erit Dominus fiducia ejus. I have received you Letters, at the same time that I thought to have seen yourself at Stamford. What is now hitherto the cause of your let, I know not. I forbear to descend to the bottom of things, until I may confer with such one as ye are. And therefore if your chance shall be hereafter to come hither, I wish you furnished with good Credit, and power, to make good resolution. Although my answer to the Lords of the Congregation be somewhat obscure, yet upon further understanding ye shall find the matter plain. I need to wish you no more prudency than God's grace, whereof God send you plenty. And so I end,  
Sic subscribitur. Yours as a member of the same body in Christ, M. Cecil. From Oxford the 28 of july, 1559.  
Albeit the said john received this Letter at Barwick, yet would he answer nothing till that he had spoken with the Lords whom he found in Sterlin, and unto whom he delivered the answer sent from the Council of England (for Alexander Whitlaw took sickness betwixt Barwick and Edinburgh, and was troubled by the Lord Seaton, as in the former Book is declared) the answer sent by Master Cecil was so general, that many amongst us despaired of any comfort to come from that Country. And therefore were determined that they would request no further. john Knox laboured in the contrary, but he could prevail no further, but that he should have licence and liberty to write as he thought best: And so took he upon him to answer for all, in form as followeth.  
Answer to Master Cecils writing.  
TWo causes hindered me (Right Worshipful) to visit you in any part in England. Before this no signification of your mind and pleasure was made unto me, for only did Sir Henry Percy will me to come and speak with him, which conveniently at that time I could not do, by reason that the Frenchmen (which was the second cause of my stay) did then most furiously pursue us, while our company was dispersed, and then durst I not be absent for divers inconveniences; neither did I think my presence with you greatly necessary, considering that the matter (which I most desired) was opened and proposed. To the which I would have wished, That a more plain and especial answer should have been made. For albeit Master Whitlaw by his Credit, Master Kirkcaldie by his Letter, and I, both by Letters and by that which I had received from Sir james Crofts, did persuade your good minds; yet could not the council be otherwise persuaded, but that this alteration in France had altered your former purpose. It is not unknown what good will we three do bear to England: And therefore I wish, That rather your Pen, than our Credit, or any thing written to any of us, should assure the Lords and others, of your good minds (who are now in number but five hundred.) Unless that money be furnished without delay to pay the Soldiers for their service past, and to retain another thousand footmen, with three hundred horsemen; till some stay be had in this danger, these Gentlemen will be compelled to leave the fields. I am assured, as flesh may be of flesh, That some of them will take a very hard life, before that ever they compose, either with the Queen Regent, or with France: but this I dare not promise at all, unless in they see greater forwardness. To support us, will appear excessive; and to break promise with France, will appear dangerous. But the loss of expenses, in mine opinion, ought not to be esteemed from the first payment, neither yet the danger from the first appearance. 
Note a braggadoshie.  France is most fervent to conquer us, and avoweth, That against us they will spend the Crown (so did mine own ears hear Button Court brag) But most assuredly I know, That unless by us they thought to make an entry to you, 
Note.  that they would not buy our poverty at that price. They labour to corrupt some of our great men by money (and some of our number are poor, as before I wrote, and cannot serve without support) some they threatened, and against others they have up one party in their own Country. In this mean time, if ye lie by as neutrals, what will be the end, you may easily conjecture. And therefore, Sir, in the bowels of Christ Jesus, I require you to make plain answer, What the Gentlemen here may trust to, and what the Queen's Majesty will do, may without long delay be put in execution. I rest in Christ Jesus.  
Of Saint johnston the day of, etc.  
Answer with great expedition was returned to this Letter, desiring some men of credit to be sent to the Lords to Berwick, for the receiving of the money for the first support, with promise, That if the Lords of the Congregation meant no otherwise then before they had written, and if they would enter into League with honest Conditions, they should neither lack men nor money to their just Causes. Upon this answer was directed from the Lords to Berwick, 
Note.  Master Henry Balnaves, a man of good credit in both the Realms; who suddenly returned with such a sum of money as served all the public affairs till November next; when john Cockburne of Ormeston, sent for the second support, and receiving the same, unhappily fell into the hands of the Earl Bothwell, was wounded, taken, and spoilt of a great Sum: upon which mischance, followed all the rest of the troubles before rehearsed. In the second Book preceding, we have declared how Secretary Leehington was directed to England: But one thing before we have passed by: In that our greatest dejection, this order was taken; That the Duke, the Earl of Glencarne, Lord Boyd, Lord Uchiltrie, and their friends, should remain together at Glasgow, for comfort of the Country, and for giving of answers, as occasion should require; and that the Earl of Arrane, the Lord james, the Earl of Rothesse's, the Master of Lindsay, and their adherents, should continue together within Fife for the same causes, that advertisements might go from the one to the other, as need required. 
Note.  In the Negotiation of the Secretary Lethington with the Queen and Council of England (in the which he traveled with no less wisdom and faithfulness, then happy success) many things occurred that required the resolution of the whole Lords.  
After that the Queen and Council of England had concluded to send their Army to Scotland for expelling of the French, the Duke of Norfolk was sent to Barwick with full instructions, power and Commission to do in all things concerning the present affairs of Scotland, as the Queen and Council in their own persons had power to do. Hereupon the said Duke required such a part of the Lords of Scotland, as had power and Commission from the whole, to meet him at such a day and place as pleased them to appoint. This advertisement came first to Glasgow by the means of the Master of Maxwell: Which read and considered by the Lords, conclusion was taken that they would meet at Carlisle, and that was the procurement of the said Master of Maxwell for his ease. Hereupon were Letters directed from the Lords being in Glasgow, to Lord james, requiring him with all possible expedition to repair towards them, for the purpose aforesaid. Which Letters read and advised upon, commandment was given to john Knox to make the answer. For so it was appointed at division of the Lords, that he should answer for the part of those that were in Fyfe; and M. Henry Balnaves for the part of them that abode at Glasgow. The said john answered as followeth.  
To the Duke, and the other Lords at Glasgow.  
AFter humble commendation of my service: Albeit I have written more than once to Master Henry Balnaves, what things have misliked me in your slow proceedings, as well in supporting your brethren, who many days have sustained extreme danger in these parts, as in making provision how the enemy might have been annoyed, who lay few in number, nigh to your Quarters in Sterlin. And in making likewise provision, how the expectation of our friends, who long have waited for your answer, might have been satisfied. Albeit (I say) that of these things I have before complained, yet, in conscience, I am compelled to signify unto your Honours, That unless of these and other enormities I shall see some redress, I am assured, That the end shall be such, 
Note.  as godly men shall mourn, that a good Cause shall perish for lack of Wisdom and Diligence. In my last Letters to Master Henry Balnaves, I declared, That your especial friends in England wonder, that no greater expedition is made, the weight of the matter being considered. If the fault be in the Duke and his friends, I wrote also, That the greatest loss should be his and theirs in the end. And now I cannot cease, both to wonder and lament, That your whole Council was so destitute of Wisdom and Discretion, as to charge this poor man the Prior, to come to you to Glasgow, and thereafter to go to Carlisle, for such affairs as are to be handled. Was there none amongst you who did foresee what inconveniences might ensue his absence from these parts? I cease to speak of the dangers by the enemy. Your friends have lain in your Haven now fifteen days past, (what was their former travel it is not unknown) they have never received comfort of any man (him only excepted) more than if they had lain upon the coast of their mortal enemy. Do ye not consider, That such a company shall need comfort and provision from time to time? Remove him, and who abideth there who carefully will travel in that or any other weighty matter in these parts? Did ye not farther consider, That he that had begun to meddle with the Gentlemen, who have declared themselves back-friends heretofore; and also that order should have been taken for such as have been neutral; now by reason of his absence, the one shall escape without admonition, and the other shall be at their own liberty. I am assured that the enemy shall not sleep, neither in that, nor in other affairs, to undermine you and your whole Cause, and especially to hurt this part of the Country, to revenge their former folly. If none of these former causes should have moved you to have considered that such a journey (at such a time) was not meet for him, neither yet for them that must accompany him: yet discreet men would have considered, that the men that have lain in their jacks, and traveled their horses continual the space of a month, required some longer rest, first to themselves, than but especially to their horses, before they had been charged to such a journey, as yet they have not had. The Prior may for satisfaction of your unreasonable minds, enterprise the purpose; but I am assured he shall not be able to have six honest men in all Fife to accompany him; and how that either standeth with your Honours, or with his safety, judge ye yourselves. But yet wonder it is, that ye did not consider, To what pain and grief shall ye put our friends of England, especially the Duke of Norfolk and his Council, whom ye shall cause to travel the most wearisome and troublesome way that is in England. In mine opinion, whosoever gave you that counsel, either lacked right judgement in things to be done, or else had too much respect to his own ease, and too small regard to the travel and damage of their brethren. A common cause, requireth a common concurrence, and that every man bear his burden proportionable. But prudent and indifferent men espy the contrary in this cause, especially of late days; for the weakest are most grievously charged, and they to whom the matter most belongeth, and to whom justly greatest burden is due, are exempted in a manner, both from travel and expenses. To speak the matter plainly, wise men do wonder, what the Duke's friends do mean, that they are so slack and backward in this cause; In other actions they have been judged stout and forward, and in this, which is the greatest that ever he or they had in hand, they appear destitute both of grace and courage. I am not ignorant that they that are most inward of his counsel, 
Note.  are enemies to God, and therefore cannot but be enemies to this Cause. But wonder it is, That he and his other friends should not consider, That the loss of this godly enterprise, shall be the rooting out of them and their posterity from this Realm. Considering, my Lords, That by God's providence ye are joined with the Duke in this common Cause, admonish him plainly of the danger to come, will him to beware of the counsel of those that are plainly infected with Superstition, 
Note.  with Pride, and with the venom of particular profit: which if he do not at your admonition, he shall smart before he be aware. And if ye cease to put him in mind of his duty, it may be that for your silence ye shall drink some portion of the plague with him. Take my plain speaking, as proceeding from him that is not your enemy, being also uncertain, when I shall have occasion to write hereafter. God the Father of our Lord Jesus Christ assist you with the Spirit of wisdom and fortitude, that to his glory, and to your Lordship's common comfort, ye may perform that thing which godlily was once begun, Amen.  
From Saint Andrew's the 6 of February in haste, 1559. Sic subscribitur, Your Lordships to command in godliness, J. K.  
Upon the receipt of this Letter, and consultation had hereupon, a new conclusion was taken; to wit, That they would visit the said Duke of Norfolk at Berwick where he was. Thus far we have digressed from the text of our History, to let the Posterity that shall follow understand by what instruments God wrought the familiarity and friendship that after we found in England. Now we return to our former History.  
The parts of Fyfe set at freedom from the Bondage of these bloody worms, solemn thanks were given in S. Andrews unto God for his mighty deliverance. Shortly after the Earl of Arrane and Lord james apprehended the Lairds of Wemes, Seafield, Bawgony, Durie, and others, that assisted the French, but they were set shortly at freedom upon such conditions, as they minded never to keep, for such men have neither faith nor honesty. Master james Balfour, who was the greatest practiser, and had drawn the Band of the Balfours, escaped. The English Ships daily multiplied, till that they were able to keep the whole Fyrth, whereat the French and Queen Regent enraged, began to execute their tyranny upon the parts of Lowthiane that lay nigh to Edinburgh. Let M. David Borthwicke witness what favour his wife and place of Adeston found of the French, for all the service that he did to the Queen Regent.  
In the midst of February were directed to England, from the Duke and the Congregation, the Lord james, Lord Ruthuen, the Mast of Maxwell, the Master of Lindsay, Master Henry Balnaves, and the Laird of Pittarrow; who with their honest companies and Commission departed by Sea all, except the Master of Maxwell, to Berwick; Where there met them the Duke of Norfolk, Lieutenant to the Queen of England, and with him a great company of the Gentlemen of the North, with some also of the South, having full power to contract with the Nobility of Scotland, as they did, upon such Conditions as are in the same Contract specified: and because we have heard the malicious tongues of wicked men make false report of that our fact, we have faithfully and truly inserted in this our History the said Contract, as well that which was made at Leith, during the siege, as that which was first made at Berwick, that the memory thereof may abide to our Posterity, to the end that they may judge with indifferency, Whether that we have done any thing prejudicial to our Commonwealth, or yet contrarious unto the dutiful obedience which true subjects owe to their Superiors; 
Note.  whose Authority ought to defend and maintain the Liberty and Freedom of the Realms committed to their Charge, and not to oppress and betray the same to stranger. The Tenor of our Contract followeth:  
The Contract at Barwick.  
JAMES, Duke of Chattellarault, Earl of Arrane, Lord Hamilton, and others of the Council, Nobility, and principal States of Scotland; To all and sundry whose knowledge these presents shall come, Greeting.  
We have well considered, and are fully persuaded, in what danger, desolation, and misery, the long enmity with the Kingdom of England hath brought our Country heretofore: how wealthy and flourishing it shall become, if those two Kingdoms, as they are joined in one Island by Creation of the World, so they may be knit in a constant and assured friendship. The considerations grounded upon a most infallible Truth, ought no less to have moved our progenitors and for fathers then us. But the present danger hanging over our heads, by the unjust dealing of those, of whom we have always best deserved, hath caused us to weigh them more earnestly than they did. The misbehaviour of the French Monsieurs, I had almost said Monsters, here, hath of late years been so great. The oppressions and cruelty of the Soldiers, the tyranny and ambition of their Superiors and Rulers, so grievous to the people, the violent subversion of our liberty, and conquest of the land, whereat they have by most crafty and subtle means continually pressed, hath been, I say, so intolerable to us all, that at last when we could not obtain redress by humble suits, and earnest supplications presented to the Queen Dowager, who both for duties sake, and place, she doth occupy, aught to have been most careful of our state, we have been by very necessity constrained, not only to assay our own Forces, but also to implore the Queen's Majesty of England's aid and support, which her Majesty hath most willingly granted, upon certain conditions specified in a Treaty passed at Barwick, betwixt the Duke of Norfolk, Lieutenant to her Majesty, on the one part, and certain our Commissioners on the other part, whereof the Tenor followeth. At Barwick the 27 day of February, the year of our Lord God 1559 years▪ It is appointed, and finally Contracted, betwixt the noble and mighty, Thomas, Duke of Norfolk, Earl Martial of England, and Lieutenant to the Queen's Majesty of the said Realm, in the Name and behalf of her Highness on the one part; and the Right Honourable Lord james Stewart, Patrick Lord Ruthuen, Sir john Maxwell of Terregles, Knight, William Maitland of Lethington younger, john Wischarde of Pittarrow, and Master Henry Balnaves of Halhill; in name and behalf of the Noble and Mighty james, Duke of Chattellarault of Scotland, and the Lords of the Congregation, joined together in this Cause, for maintenance and defence of the ancient Rights and Liberties of their Country on the other part, in form as after followeth: That is to say, That the Queen having sufficiently understood, as well by information sent from the Nobility of Scotland, as by the proceedings of the French, that they intent to conquer the Realm of Scotland, suppress the liberty thereof, and unite the same unto the Crown of France perpetually, contrary to the Laws of the said Realm, and the Pacts, Oaths, and Promises of France. And being thereto most humbly and earnestly required by the said Nobility; for, and in the name of the whole Realm, shall accept the said Realm of Scotland the said Nobility and subjects thereof into her Majesty's protection and maintenance, only for preservation of the same in their own freedoms and liberties, and from conquest, during the time that the Marriage shall continue betwixt the Queen of Scots and the French King, and a year after: And for expelling out of the same Realm of such as presently and apparently goeth about to practise the said Conquest, her Majesty shall with all speed send into Scotland a convenient aid of men of War, both Horse and Foot, to join with the power of Scotish men, with Artillery, Munition, and all other Instruments of War meet for that purpose, as well by Sea as by Land, not only to expel the present Power of the French within that Realm oppressing the same, but also to stop, as far as conveniently may be, all greater Forces of French to enter therein, for the like purpose, and shall continue her Majesty's aid to the said Realm, Nobility, and subjects of the same, unto the time the French (being enemies to the said Realm) be utterly expelled hence; and shall never transact, compose, nor agree with the French, nor conclude any League with them, except the Scots and the French shall be agreed, that the Realm of Scotland may be left in a due freedom by the French; nor shall leave the maintenance of the said Nobility and subjects, whereby they might fall as a prey into their enemy's hands, as long as they shall acknowledge their Sovereign Lady the Queen, and shall endeavour their selves to maintain the liberty of their Country, and the State of the Crown of Scotland. And if in case any Forts or Strengths within the Realm be won out of the hands of the French at this present, or at any time hereafter by her Majesty's aid, the same shall be immediately demolished by the Scotish-men, or delivered to the said Nobility aforesaid, at their option and choice; neither shall the power of England fortify within the ground of Scotland, being out of the bounds of England, but by the advice of the Duke, Nobility, and States of Scotland. For the which causes, and in respect of her Majesty's most gentle clemency, and liberal support, the said Nobility, as well such as be joined, as such as shall hereafter join with them already joined, for the defence of the liberty of that Realm, shall to the uttermost of their power aid and support her Majesty's Army against the French and their partakers, with Horsemen and Footmen, and with Victuals, by Land and Sea, with all manner of other aid, to the best of their power, and so shall continue during the time that her Majesty's Army shall remain in Scotland.  
Item, They shall be enemies to all such Scotish men and French as shall in any wise show themselves enemies to the Realm of England, 
Let us mark our advantage from France.  for the aiding and supporting of the said Nobility in the delivery of the Realm of Scotland from Conquest. Item, They shall never assent nor permit that the Realm of Scotland shall be conquered, or otherwise knit to the Crown of France, than it is at this present, only by Marriage of the Queen their Sovereign to the French King, and it be ruled by the Laws and Liberties of the Realm, as it ought to be. Item, In case the Frenchmen shall at any time hereafter invade, or cause to be invaded the Realm of England, they shall furnish the number of two thousand Horsemen, and one thousand Footmen at the least, or such part of either of them, at the charge of the Queen of England, and shall conduct the same to pass from the borders of Scotland, next England, upon her Majesty's charges, to any part of the Realm of England, for defence of the same. And in case the invasion be on the North parts of England, on the North side of the water of Tyne towards Scotland, or against Barwick, on the North side of the water of Tweid. They shall convene and gather their whole Forces upon their own charges, and shall join with the English power, and shall continue in good and earnest pursuit of the Quarrel of England, during the space of thirty days, or so much longer, as they were accustomed to tarry in the fields for defence of Scotland. At the commandment of their Sovereigns at any time by past: and also the Earl of Argyle: Lord Justice of Scotland, being presently joined with the rest, shall employ his force and good will, where he shall be required by the Queen's Majesty to reduce the North parts of Ireland to the perfect obedience of England, 
Note.  conform to a mutual and reciproque contract to be made betwixt her Majesty's Lieutenant or Deputy of Ireland being for the time, and the said Earl; wherein shall be contained what he shall do for his part, and what the said Lieutenant or Deputy shall do for his support, in case he shall have to do with james Mackconell, or any others of the Isles of Scotland, or Realm of Ireland. For performance and sure keeping whereof, they shall for their part come to the said Duke of Norfolk, the pledges presently named by him, before the entry of her Majesty's Army in Scottish ground, to remain in England for the space of six months, and to be there exchanged upon deliverance of new hostages, of like, or as good condition as the former; or being the lawful sons, brethren, or heirs of any of the Peers or Barons of Parliament, that have, or hereafter shall show themselves and persist open enemies to the French in this quarrel, and so forth from six months to six months, or four months to four months, as shall best please the party of Scotland. And the time of continuance of the hostages, shall be during the marriage of the Queen of Scots to the French King, and a year after the dissolution of the said Marriage, until further order may be had betwixt both the Realms, for Peace and Concord. And furthermore, the said Nobility, being Peers and Barons of Parliament joined together, shall subscribe and seal these Articles and agreement, within the space of twenty or thirty days at the uttermost, next following the day of the delivering of the said hostages, and shall also procure and persuade all others of the Nobility that shall join themselves hereafter with the said Lords for the cause above-specified, likewise to subscribe and seal those Articles, at any time after the space of twenty days after their conjunction, upon requisition made by them on the party of the Queen's Majesty of England. And finally, the said Nobility joined together, certainly perceiving that the Queen's Majesty of England is thereunto moved, only upon respect of Princely honour and neighbourhood, for defence of the freedom of Scotland from Conquest, and not of any other sinister intent, doth by these presents testify and declare, That they, nor any of them, mean by this agreement to withdraw any due obedience to the Sovereign Lady the Queen, nor in any lawful thing to withstand the French King her husband and head, that during the marriage shall not tend to the subversion and oppression of the just and ancient Liberties of the said Kingdom of Scotland. For preservation whereof, both for their Sovereign's honour, and for the continuance of the Kingdom in its ancient state, they acknowledge themselves bound to spend their Goods, Lands, and Lives. And for performance of this present Contract for the part of England, the Queen's Majesty shall confirm the same, and all Clauses therein contained, by her Letters Patents under the Great Seal of England, to be delivered to the Nobility of Scotland, upon the entry of the Pledges aforesaid, within the ground of England. In Witness whereof, the said Duke of Norfolk hath subscribed these Points, and thereunto affixed his Seal, the day, year, and place aforesaid. Which Contract we find honest and reasonable; and that our said Commissioners therein hath considerately respected the Commonweal of this Realm, of us, and our posterity; And therefore do ratify, allow, confirm and approve the same, with all Clauses and Articles therein contained by these Presents. In Witness hereof we have subscribed the same with our Hands and sealed with our Seals of Arms in such causes accustomed are appended.  
At the Camp before Leith the tenth day of May, the year of God 1560 years. Follow the Subscriptions. 

The Subscriptions.  
The Duke of Chattellarault.  
Earl of Arrane.  
Earl of Glencarne.  
Earl of Rothesse's.  
Earl of Argyle.  
Earl of huntley.  
Earl of Morton.  
Earl of Menteth.  
Lord Ogilbye.  
Lord james Steward.  
Alexander Gordon.  
Lord Boyd.  
Lord Uchiltrie.  
Gavin Hamilton of Kilwinning.  
Abbot of Culrosse.  
Lord Bothwike.  
Lord of Saint john.  
Lord john Abirbr●thok.  
Lord Simmerwaile.  
Lord Robert Steward.  
Abbot of Kynlosse.  
james Stewart of Saint Colmes Inche.    

The Instructions given, subscribed, to the said Commissioners following:  

1. IN the first place, if it shall be asked of you by the Duke of Norfolk, and by other the Queen's Majesties appointed Commissioners, If your Pledges be in readiness; ye shall answer, That they are, and in Saint Andrews the 25 of this instant, and shall be ready to be delivered in Hostage for security of our promises and part of the contract, they offering and making security for their part by the Queen's Majesty's Subscription and Great Seal, and delivering the same unto you. Providing, That they choose and make their election of the Pledges as is commoned.  
2. Secondly, If the said Commissioners shall demand of you, What enterprise the Army of England shall take in hand at their first incoming; Ye shall answer in general; The expulsion of the French Soldiers out of this Realm; and first and in especial, out of the Town of Leith, seeing their great Forces are there.  
3. Item, If it shall be asked of you; At what place our friends and brethren of England shall be met? 
Note.  And, at what day? What number? And, What Noblemen in company? Ye shall refer all these things to their election and choice.  
4. Item, If it shall be asked of you, How the Armies shall be furnished with Victuals, and especially the Horsemen? Ye shall answer, That with their advice sufficient order shall be taken therein.  
5. Item, If it be required, How the Munition shall be carried, and oxen furnished to that effect? You shall answer, as we have given in Commission to Lethington, which we ratify.  
6. Item, If it shall be asked, Who shall be Lieutenant to the Army of Scotland? Ye shall answer, The Duke of Chattellarault.  
7. Item, If it shall be enquired, What number our whole Army extends to? Ye shall answer, They will be, God willing, five thousand men.  
8. Item, If it shall be asked, What manner of way Leith shall be assaulted? Ye shall desire all preparations to be in readiness, and the advice to be taken after the placing of the Armies, and view of the strength shortly.  
9 Item, If it shall be asked concerning the Castle of Edinburgh, If they will stand friends or not? Ye shall declare our diligence made, and to be made shortly▪ herein; but for the present we can assure them of nothing.  
10. Item, If it be asked, In case the Castle be enemy, Where the Army shall be placed? Ye shall answer, For the first in Muschilbrough and Tranent, and those parts, till the Battery and all preparations be in readiness.  
11. Item, In case it be enquired of all by-lyers and neutrals, and in especial of the Lord of Huntley, and the North? Ye shall answer in general; A good hope is had of the most part thereof: And touching the Lord of Huntley in especial, Ye shall show how he hath sent Writings to my Lord of Arrane, with a servant of credit, to assure him of his assistance. And for that cause hath desired Letters of suspension of the Queen Dowagers Commission to be sent to him to be used in those parts; and other Letters to arrest the Clergies Rents and Hires, both in those parts; With Proclamations to cause all men to be in readiness to pass forwards for maintaining of the Religion, and expulsing of strangers. The Nobility hath written to him, That he may come to him in proper person; Whereof the answer is not returned as yet.  
12. Item, If it shall be asked the place and manner of meeting of our folks, or of us and them, in case Sterlin be kept? We refer the answer hereof to your discretions.  
13. Item, If it shall be asked, That their leaden money shall have passage for their necessities? Ye shall reason the commodity and discommodity thereof with the Council.  
14. Item, If it shall be asked, What pioneers shall be had? Ye shall answer, the number being expressed, and money in readiness to so sold or pay them, They shall have sufficiency.  
15. Item, If they shall desire, That we declare our causes unto the Princes of Almaigne and the King of Denmark or Germany, desiring their assistance; Ye shall answer, That we think the same good, and shall speedily take order therewith.  
16. Item, If it shall be desired of you to confirm for us and in our name the things past and granted by our former Commissioner, the young Laird of Lethington: Ye shall in all points for us, and in our name, confirm the same, so far as it shall make either for the weal and conjunction of the two Realms, or this present Cause, or yet for the security of our part for fulfilling of the same. And as ye shall accept their offers tending to the same end; and such security on that part as ye may purchase, and especially such as we have heretofore expressed: Given at Glasgow the 10. of February 1559.  
17. Item, We give and grant you full power to augment or diminsh the said Heads and Articles, as ye think the weal of the cause shall require in all points.   
Sic subscribitur. 

john of Menteth.  
Andrew of Rothesse's.  
R. Boyd.  
William Murray of Tulibarn.  
john Erskin of Dun.  
james Hamilton.  
Alexander Gordon.  
Alexander Argyle.  
Glencarne.  
Uchiltrie.  
james Haliburntoun.     
Shortly after this Contract were our pledges delivered to Master Winter Admiral of the Navy, that came to Scotland, a man of great honesty, so far as ever we could espy in him; who were safely conveyed to Newcastle, and so the English Army by land began to assemble towards the border. Whereof the French and Queen Regent assured, they began to destroy what they could in the Towns and Country about: for the whole Victuals they carried to Leith, the Mills they broke, the Sheep, Oxen and Kine, yea the Horses of poor Labourers all made they to serve their Tyranny. And finally, they left nothing which the very enemies could have devised, 
Note.  except that they demolished not gentlemen's houses, and burned not the Town of Edinburgh. In which point God bridled their fury, to let his afflicted understand, That he took care for them. Before the coming of the Land Army, the French passed to Glasgow, and destroyed the Country thereabout. What tyranny Marticks used upon a poor Scottish Soldier, it is fearful to hear, and yet his fact may not be omitted. 
Note a cruel ●act.  Silver would they give none to the poor man, and they were so slow to depart out of the Town; That albeit the Drum stroke, the Ensign could not be gotten. There was a poor Crafts-man, who had bought for his Victuals a brown Loaf, and was eating a morsel of it, and was putting the rest of it into his bosom. The Tyrant came to him, and with the poor wretches own dagger first struck him in the breast, and after threw it at him, and so the poor man staggering and falling, the merciless tyrant ran him thorough with his Rapier, and thereafter commanded him to be hanged over the stair. Lord thou wilt look and recompense such Tyranny, how contemptible soever the person was.  
The second of April, 
1560  the year of our Lord 1560. the Army of the Land entered into Scotland, the conducting whereof was committed to the Lord Grace, who had in his company the Lord Scrope, Sir james Crofts, Sir Henry Percy, Sir Francis Lake, with many other Captains and Gentlemen, having charge some of Footmen, and some of Horsemen. The Army by Land was esteemed ten thousand men. The Queen Regent passed to the Castle of Edinburgh, and some others of her faction: At Preston met them, the Duke, the Earl of Argyle (huntley came not till that the siege was confirmed) Lord james, the Earl of Glencarne, and Menteth, Lords Ruthuen, Boyd, Uchiltrie, with all the Protestants, Gentlemen of the West, Fyfe, Angus, and Mearnes, so that in few days the Army was great. After the deliberation of two days had at Inneresk, the whole Camp marched forward with Ordnance, and all preparations necessary for the siege, and came to Lestarrig the Palm Sunday Even. The French had put themselves in Battle Array upon the Links without Leith, and sent forth their skirmishers; who beginning before ten of the clock, continued skirmishing till after four of the clock at afternoon, when there was given upon them a charge by some Horsemen of Scotland, and some of England: But because the principal Captain of the Horsemen of England was not present, the whole Troops durst not charge, and so was not the overthrow and slaughter of the French so great as it once appeared to have been; for the great Battle was once at the trot; but when it perceived that the great Force of Horsemen stood still, and charged not, they returned, and gave some rescue to their fellows that fled; and so there fell only in that defeat about three hundred Frenchmen. God would not give the Victory so suddenly, lest that man should glory in his own strength. The small Victory that was gotten, 
Note.  put both the English and Scotish in overgreat security, as the issue declared. The French enclosed within the Town, the English Army began to plant their Pavilions betwixt Leith and Lestarrig. The Ordnance of the Town, and especially that which lay upon Saint Anthony's Steeple, did them great annoyance; against which place were bend eight Cannons, which shot so continually, and so just, that within few days that the Steeple was condemned, and all the Ordnance that was on it discomfited, which made the Englishmen somewhat more negligent, than it became good men of War to have been: For perceiving that the French made no pursuit without their Walls, they took an opinion that they should never issue more, and that made some of the Captains for pastime go to the Town. The Soldiers for their ease laid their Armour beside them, and as men without danger, fell to the Dice and Cards; and so upon the Easter Monday, at the very hour of noon, the French issued both upon Horse and Foot, and with great violence entered within the English Trenches, slew and put to flight all that was found therein. The Watch was negligently kept, and so were the Succours slow and long in coming; For the French, before that any resistance was made unto them, approached hard to the great Ordnance: But then the Horsemen trooped together, and the Footmen got themselves in Array, and so repulsed the French back again to the Town; but the slaughter was great, some say it double exceeded that which the French received the first day. And this was the fruit of their security and ours, which after was remedied: For the English men most wisely considering themselves not able to besiege the Town round about, devised to make Mounts at divers quarters of it, in the which they and their Ordnance lay in as good strength, as they did within the Town: The common soldiers kept the Trenches, and had the said mountains for their saveguard and refuge, in case of any greater pursuit than they were able to sustain. The patience and stout courage of the English men, 
Note.  but principally of the Horsemen, is worthy of all praise: For where was it ever heard, That eight thousand (they never exceeded that number that lay in Camp) should besiege four thousand of the most desperate throat-cutters that were to be found in Europe, and to lie nigh unto them in daily skirmishing, the space of three months and more? The Horsemen night and day kept Watch, and did so valiantly behave themselves, that the French got no advantage, from that day back to the day of the assault, whereof we shall shortly hear. In this mean time was this other Band made of all the Nobility, Barons, and Gentlemen professing Christ Jesus in Scotland, and of divers others that joined with us, for expelling of the French, amongst whom the Earl of huntley was a prime man. The Band followeth.  

The last Band at Leith.  
AT Edinburgh the seven and twentieth of April, the year of our Lord 1560 years, 
1560.   
We whose names are under-written, have promised and obliged ourselves faithfully in the presence of God, 
The fourth Covenant.  and by these Presents do promise, That we together in general, and every one of us in special by himself, with our bodies, goods, friends, and all that we can do, shall set forward the Reformation of Religion, according to God's Word, and procure by all means possible, that the Truth of God's Word may have free passage within this Realm, with due Administration of the Sacraments, and all things depending upon the said Word, and such like; deeply weighing with ourselves the misbehaviour of the French Ministers here, the intolerable oppression committed by the French men of War upon the poor subjects of this Realm, by maintenance of the Queen Dowager, under colour and pretence of Authority: The tyranny of their Captains and Leaders, and manifest danger of Conquest, in which this Country at this present standeth, by reason of divers Fortifications upon the Sea-coast, and other novelties of late attempted by them; promising, That we shall each one with another, all of us, together with the Queen of England's Army, presently come in for our deliverance, effectually concur, join in one, take and hold one plain part for expulsion of the said strangers, oppressors of our Liberty, forth out of this Realm, and recovery of our ancient Freedoms and Liberties, to the end that in time coming, we may under the obedience of the King and Queen our Sovereigns be only ruled by the Laws and Customs of the Country, and borne men of the Land; And that never one of us shall have privy intelligence, by writing, message, or communication with any of our enemies or adversaries in this Cause, but by advice of the rest (at least of five) of the counsel. Again, That we shall tender the common Cause, as if it were the cause of every one of us in particular: And that the causes of every one of us now joined together being lawful and honest, shall be all our causes in general; And that he that is enemy to the Cause aforesaid, shall be enemy to us all, in so far, That what person soever will plainly resist these our godly enterprises, and will not concur as a good and true member of this our Commonwealth, we shall fortify the said Authority of the Council, 
Now hereupon came the pursuit.  to reduce them to their duty, like as we shall fortify the said Authority of the Council in all things tending to the furtherance of the said Causes. And if any particular debate, quarrel, or controversy shall arise, for whatsoever cause that is past, present, or to come, betwixt any of us (as God forbid) in that case, we shall submit ourselves, and our said questions, to the decision of the Council, or to Arbitrators to be named by them, etc. Providing always, That this be not prejudicial to the ordinary Jurisdiction of Judges, but that men may pursue their Actions by order of Law, Civilly or Criminally, as it pleaseth them.   
This Contract and Band came not only to the ears, but also to the sight of the Queen Dowager: whereat she stormed not a little, and said, The malediction of God I give unto them that counselled me to persecute the Preachers, and to refuse the Petitions of the best part of the true subjects of this Realm. 
Let the Princes now adays make use of this.  It was said to me, That the English Army could not continue in Scotland ten days; but now they have lain near a month, and are more like to remain, 
So now the worldlings speak unto the King concerning the Scots into England.  than they were at the first day that they came. They that gave information to the Queen, spoke as worldly wise men, and as things appeared to have been; for the Country being almost in all the parts thereof wasted, the Victuals next adjacent to Leith, either brought into their Provision, or else destroyed; the Mills, and other places, as before is said, being cast down, it appeared that the Camp could not have been furnished (except it had been by their own Ships; and as that could not have been of any long continuance, 
Note.  so should it have been little comfortable.) But God confounded all worldly wisdom, and made his own Benediction as evidently to appear, as if in a manner he had fed the Army from above: For all kind of Victual there was more abundant, and at more easy prices in the Camp all the time that it lay, after that eight days were passed, then either they have been in Edinburgh any of two years before, or it hath been in this Town to this day, the 20 of May, Anno 1566.  
The people of Scotland so much abhorred the tyranny of the French, that they would have given the substance that they had, to have been rid of that chargeable burden, which our sins had provoked God to lay upon us, in delivering and giving into the hands of a woman, whom our Nobility in their foolishness sold unto strangers, and with her the Liberty of this Realm. God for his great mercy sake preserve us yet from further Bondage, in which we are like to fall, if he provide not remedy; 
The Hamiltons●am●ly ●am●ly.  for our Nobility will yet remain blind still, and will follow their affection, come after what so may. But to return to our History. The Camp abounding in all necessary Provision, order was taken for continuation of the Siege; and so the Trenches were drawn as near the Town as possibly they might. The great Camp removed from Lestarrig, to the West side of the water of Leith; and so were the Cannons planted for the Battery, and did shoot at the South-west wall: But by reason all was earth, the Breach was not made so great upon the day, but that it was sufficiently repaired upon the night: whereof the Englishmen beginning to be weary, determined to give the Breach an Assault, as that they did upon the seventh day of May, beginning before the day light, and continued till it was nigh seven a clock. And albeit that the English and Scottish with great slaughter of the Soldiers of both were repulsed, yet was there never a sharper assault given by so few hands; for they exceeded not a thousand men, that assaulted the whole two quarters of the Town, and yet they damned the whole Block-house, yea, they once put the French clean off their Walls, and were upon both the East and West Block-house, but they lacked backing, for their Scales lacked six quarters of the just height; And so while the former were compelled to fight upon the top of the wall, their fellows could not join to support them, and so were they by multitude driven back again, when it was once thought that the Town was won. Sir james Crofts was blamed of many for not doing his duty that day, for he was appointed with a sufficient number of the most able men, to have assaulted the Northwest quarter upon the Sea side, where at a low water (as at the time of the assault it was) the passage was easy. 
Note this diligently.  But neither he nor his approached to their quarter appointed. He had before at the first coming in, spoken with the Queen Regent, at the fair Block-house of the Castle of Edinburgh: Whether she had enchanted him or not, we know not, but by suspicion of that day in which he deceived the expectation of many, and so far as man could judge, was the cause of that great repulse; some ascribed the shortness of the Ladders to him; but that omitted which might have proceeded of negligence, his absence from the pursuit of his Quarter, was the cause that such French as were appointed there to defend, seeing no pursuer came to the relief of their fellows, and so they two joining together, with great slaughter gave the repulse to our Company. The Frenchman's harlots, of whom the most part were Scotish whores, did no less cruelty than did the Soldiers: For besides that they charged their Pieces, and ministered unto them other weapons, some continually cast stones, some carried Chimneys of burning fire, some brought Timber and other impediments of weight, which with great violence they threw over the wall upon our men, but especially when they began to turn back. Now albeit in all this we acknowledge, 
We must go to the fi●st cause in all things.  to be the secret work of God, who by such means would beat down as well the pride of England as of Scotland, yet neither aught the feebleness nor falsehood of man be excused, neither yet the cruelty of the adversaries concealed. The Queen Regent sat all the time of the assault (which was both terrible and long) upon the fore-Wall of the Castle of Edinburgh, and when she perceived the overthrow of us, and that the Ensigns of the French were again displayed upon the Walls, she gave a gawfe of laughter, and said; Now will I go to the Mass, and praise God for that which mine eyes have seen. And so was Friar Black ready for that purpose, whom she herself a little before had deprehended with his Harlot in the Chapel. But Whoredom and Idolatry agree well together, and that our Court can witness this day, the 16 of May 1566. The French proud of the Victory, 
The inhumanity of the merciless▪ French.  stripped naked all the slain, and laid their dead carcases before the hot Sun along the wall, where they suffered them to lie more days than one: Unto the which, when the Queen Regent looked, 
The Qu●en Regent's cruel heart.  for mirth, she leapt, and said; Yonder is the fairest tapestry that ever I saw, I would that the whole fields that is betwixt this place and you were strewed with the same stuff. This fact was seen of all, and her words were heard of some, and it was misliked of many. Against the which john K●ox spoke openly in Pulpit, and boldly affirmed, That God should revenge that contumely done to his Image, which not only in the furious and godless Soldiers, but even in such as rejoiced thereat. And the very experience declared, That he was not deceived: For within few days after (yea, some say, that same day) began her belly and loathsome legs to swell, and so continued, till that God did in his wisdom take her away from this world, as after we shall hear.  
After the Defeat received, the Queen Regent and her faction were fully persuaded that the Siege would rise, and that the English Army would depart. And so began the Papists wondrously to brag; and yet God did frustrate their expectation: for the Army concluded to remain, till new advertisement came from the Queen and Counsel. 
The comfortable Letter of the Duke of Norfolk.  The Duke of Norfolk, who then lay at Barwick, commanded the Lord Grace to continue the Siege; and promised, That he should not lack men, so long as any were to be had betwixt Trent and Twead, for so far was he Lieutenant: he further promised his own presence, in case he should be required, and for assurance thereof, he sent his own Tents, such as seldom before had been seen in Scotland, with his Officers and provision. And with expedition were sent two thousand fresh men, whereby the Camp greatly comforted, began to forget the former discomfiture, and to sustain the daily skirmishing, as they did before: In the which, the French after the day of the assault did ever receive the hurt, and the repulse, as the slaughter of many that came to the Cole-rake did witness. The greatest damage that either English or Scotish received after that day, was the slaughter of two Gentlemen, the one master of household to my Lord james, Robert Colwin of Clesch, a man stout, modest, and wise, who was shot in the thigh with a Falcon, or Harquebute of Croke, and so departed the misery of this life within two hours after. The other was Alexander Lockart, brother to the Laird of Bar, who rashly discovering himself in the Trenches, was shot in the head, and immediately thereafter departed this life. While the Siege thus continued, a sudden fire chanced in Leith, which devoured many houses, and much Victual, and so began God to fight for us, as the Lord Erskin in plain words said to the Queen Regent; Madam (quoth he) I can see no more, 
Note.  but seeing that men may not expel unjust possessors forth of this land, God himself would do it; For your fire is not kindled by man. Which words offended the Queen Regent not a little (whose sickness daily increasing) great craft she used, That Monsieur Dosell might have been permitted to have spoken with her, belike she would have bidden him farewell, (for their old familiarity was great) but that denied, she Writ, as it had been to her Chirurgeon and Apothecary, showing her sickness, and requiring some Drogs. The Letter being presented to the Lord Grace, he espied the craft, for few Lines being written above, and so much White-Paper left, he said, Drogs are abundant and fresher in Edinburgh, than they can be in Leith. There lurketh here some other mystery, and so he began to try, and by holding the Paper to the fire, he perceiveth some writing appear, and so began he to read; but what it was no other man can tell, for immediately he burned the Bill, and said to the Messenger; Albeit I have been her Secretary, yet tell her, I shall keep her council; But say to her, Such Wares will not sell till a new Market. The answer received, she was nothing content, and then traveled she earnestly, That she might speak with the Earls Argyle, Glencarne, Mershall, and with the Lord james. After deliberation it was thought expedient, that they should speak with her, but not all together, lest that some part of the Guisians practice had lurked under the colour of such friendship. 
Let the Princes now make use of these words of this dying Queen.  Her regrate was unto them all, That she had behaved herself so foolishly, as that she had compelled them to seek the support of others, then of their own Sovereign, and said, That she sore repent, that ever it came to that extremity: but she was not the wight, but the wicked counsel of her friends on the one part, and the Earl of Huntley on the other: for if he had not been, she would have fully agreed with them at their Commoning at Preston: They gave unto her both the Council and the Comfort which they could in that extremity, and willed her to send for some godly learned man, of whom she might receive instruction, for these ignorant Papists that were about her, understood nothing of the Mystery of our redemption. Upon their motion was john Willock sent for, with whom she talked a reasonable space, and who did plainly show unto her as well the virtue and strength of the death of Jesus Christ, as the vanity and abomination of that Idol the Mass: She did openly confess, That there was no salvation, but in and by the death of jesus Christ; but of the Mass we heard not her Confession. Some say she was anointed with extreme Unction, after the Papistical manner, which was a sign of small knowledge of the Truth; and of less Repentance of her former Superstition: Yet howsoever it was, Christ Jesus gate no small Victory over such an enemy. For albeit before she had Vowed, That in despite of all Scotland, the Preachers of Jesus Christ should either die, or be banished the Realm: yet was she compelled not only to hear, That Christ Jesus was Preached, and all Idolatry openly rebuked, and in many places suppressed: 
Note.  but also she was constrained to hear one of the principal Ministers within the Realm, and to approve the chief head of our Religion, wherein we descent from all Papists and Papistry. Shortly thereafter she finished her life, 
The death of the Queen Regent.  unhappy to Scotland, from the first day she entered into it, unto the day that she departed this life, which was the ninth day of June, in year of God 1560. The Guisian Counsels, as they were wicked and cruel to the people, so they proved mischievous to themselves, and to them that followed them, to this day.  
Upon the sixteenth day of June, after the death of the Queen Regent, came to Scotland Monsieur Randam, and with him the Bishop of Valance in Commission from France, to negotiate a Peace: From England there came Sir William Cecil, chief Secretary, and Doctor Whitton. Their negotiation was longsome; 
Note a Character of Popishly addicted French officers of State.  for both England and we fearing deceit, sought by all means that the contract should be sure. And they on the other part, meaning to gratify such as had sent them (who meant nothing but mere falsehood) protracted time to the uttermost: yea, while that those of Leith were very scarce of victuals, and those of the Inch had perished, had not been that by policy they got a ship with Victuals, and some Munition, which was upon Midsummer Even, whereof they made no small triumph, which also for a season stayed the appointment, yet in the end Peace was concluded, in form as followeth.  

The Articles Translated and agreed by John, Bishop of Valance, and Monsieur Randam, Deputies to the King and Queen of Scotland, upon the matters presented to them, by way of Petition, for the part of Nobility and people of Scotland.  
IN the first, Upon the Complaint and Petition of the said Nobility, and the people of this Country, and the number of men of War sustained by their Majesties in these parts in the time of Peace. It is humbly remonstrated to the said Deputies, that they would provide convenient remedy thereunto, for the comfort and relief of the Country. The said Deputies considering the said desires to be just, and conformable to reason, condescended, agreed, and assured, That the King and Queen should procure no French Men of War, nor no other nation to come to these parts in time coming. But if strangers would pretend to enter into this Realm with a Navy or Army, to occupy the same: In the which cause provision shall be made by their Majesties, the judgement and counsel of the States of the Realm being had thereto, and that the French Men of War being now in the Town of Leith, shall be sent to France the same time, that the Navy and Army of Englishmen and Scottish-men be scattered and departed both by sea and land, the which shall be done in the best manner may be, as at more large consideration shall be had thereupon, and as to the bands of Scottish men of war, being at the said place, they shall be broken, and the men of war licenced to depart. Moreover, as to the Forts of Dumbar, and Incheketh▪ that there shall remain in them an 120. Frenchmen of war only, which shall be parted and distributed in these two places, and there shall remain no more in Dumbar, but threescore men of war, so it be affirmed by the Captains chosen to that effect by both the parties, that for the keeping of the same, a greater number is not need full: also to depart when the States of the Realm can find any good and sure remedy upon the expenses made in the said places, to keep the same from peril of invasion or ruin thereof from them that would pretend to occupy the same, they shall immediately show the same unto their Majesties as hastily as may be done: and in the mean time the number of the said men of war shall not be augmented. And in like manner, it shall not be lawful to the said men of war, to do any injuries to any persons, nor yet to maintain and defend any Scottish men, of what quality soever they be of, against the will and authority of the Magistrates of the Realm, nor to receive them in the said places that the Minister of Justice may not put hands on them, nor yet shall intromit in any manner of way, with the quarrels and discords of the Lords, and other particular men of this Realm: But they themselves shall be bound in cases of any quarrel, to be punished after the Laws and constitutions of this Realm, and to answer for themselves before the Judge's Ordinaries of the same. Last of all, that from henceforth they be not compelled to take on credit, they shall be every month satisfied of their wages, so that two Scottish Lords chosen by the Council, may present it, at the Wapon shawing and musters of the said men of war, and also to visit the said Forts, to see if the number of them be liked, and it shall not be lawful to the said men of war to take any victuals for their sustentation, or for munition of the said places, but by payment of ready money numerate, and with the pleasures of them that delivereth the same unto them: And therefore the said Lords obliges themselves to give them so much as is needful unto them, they having to pay therefore.  
Item, upon the petition pre●ented unto the said Lords Deputies, anent the demolition of the fortifications, the said Deputies consent, agree and assureth, that the fortification of Leith shall be demolished, and that two, three, or four Captains shall be chosen by both the parties to view the Castle of Dumbar, and if it be found by them, that the reparation, amplification▪ and fortifying made thereof now after the peace▪ greater number of men to the keeping thereof be required, the reparation and fortification thereof shall be abolished, so soon as may be done, and shall remain only untouched that thing while we may make the said Castle more sure, and in less danger from invasion. Providing not the less that no greater number of men therein be required for keeping of the same. Moreover, 
Note how they limit the Prince.  in times coming the King and Queen shall make no mo● new Forts within this Realm▪ and shall not augment them, that are else made, nor shall repair them that are demolished without counsel and consent of the Estates; nor yet shall transport to these parts, any Artillery, Munition of War, Powder, or Victuals, but so much as may serve for keeping of the said places by the space of six months, or a year.  
Item, Anent the Demand made about the debts contracted by the French men of War in this Country, The saids Deputies consenteth, That the King and Queen shall cause to be restored all that which happeneth to be found given and granted to the King's Lieutenant, and his Captains, and other Officers, for the nourishment, sustentation, and maintenance of the said Frenchmen; or that which is found owing by the Lieutenants for service of their Majesties, that may appear by writ, or confession of parties.  
Item, Upon the Petition made anent the Convention of States of this Realm, the said Deputies Consented and Accorded, etc. That the States of the Realm may convene and hold a Parliament the twentieth day of the month of july next to come; upon the which day the Parliament shall be continued, as the use is, unto the first day of the month of August following. Providing always, That before they begin to handle any thing in the said Parliament, all tumult of War be discharged, and cease, that they who are present may be free without fear of men of War, or others; and that in this mean time a Messenger be sent by the said Deputies to the King and Queen, to certify them of the things agreed, treated and accorded, requesting their Majesties humbly to be contented with the same. And the said Convention shall be as lawful in all respects, as the same had been ordained and done by express Commandment of their Majesties. Providing that no matter be treated therein before the said first day of August.  
Item, 
Note how the Prince is limitated, and his will is not a Law.  Upon the Article presented concerning War and Peace, the said Deputies Consented, Accorded, etc. That the King and Queen neither make Peace nor War on their parts, but by the Counsel, Judgement, and consent of the States, according to the Ordinance of the Country, and as was observed by their Predecessors.  
Item, Upon the Petition presented to the said Deputies concerning the Government and Regiment of the Policy, they have Consented, etc. That four and twenty worthy men of this Realm be chosen by the States, of the which the King and the Queen shall choose seven, and the States five; which in their Majesty's absence shall take order, and make one ordinary Council for the administration aforesaid, so that no man of whatsoever quality he be, shall have the power to order any thing to be done touching the said business, without the mediation, authority, and consent of them; and the said Councillors shall convene together as oft as they can conveniently, but shall convene no less nor fix together. And when any matter of importance occurreth, they shall all be called to consult, and order to be taken by them, or the most part of them, if need be: And if it happen any of the said seven chosen by the King and Queen to decease, their Majesties shall choose another forth of the said number of four and twenty in the place of him that deceased. And if any of the said five chosen by the States dieth, the remnant forechosen by them shall name another of the number of 24. Moreover, if it be thought expedient to the said States that other two be augmented to the said number of 12. then and in that cause, the King and Queen shall choose one, and the States another; and so was this Article agreed under condition, that is to say, That the same be no prejudice in times coming to the King and Queen, and Rights of the Crown. And the said Deputies offered their labours to make mediation to the King and Queen, for maintaining Pensions and Expenses of the said Councillors, and ordinary Officers of the said Council, to be provided of the Rents and Revenues of the Crown.  
Item, Upon the Petition made to the said Deputies anent the Officers of this Realm, they consented and accorded, etc. That in time to come the King and Queen shall not depute any stranger in the administration of the Civil and Common Justice, and likewise in the Office of Chancery, Keeper of the Seal, the Treasurer, Controller, and every like Offices, and shall not use them, but shall be content with their own subjects borne in the Realm. Moreover, It shall not be lawful to put the Office of Treasury, 
Note.  Controller, into the hands of any Churchman, or other which are not able to exercise the said Offices; the which Treasurer and Controller shall be provided of sufficient Commission to use the said Offices: But it shall be lawful to them to dispose or sell Wards of Marriages, or other casualties, or any other things whatsoever they be, pertaining to their Offices, without advice and consent of the said Council, to the effect that the Council may know that all things be done to the profit of the King and Queen: And yet they will not bind or astraint the King or Queen to this Article, that they may not give when they think expedient.  
Item, They accorded, That in the first Convention and Parliament of the States of this Realm, there shall be Constituted, Ordained, and Established, an Act of Oblivion, which afterwards shall be confirmed by the Kings and Queens Majesties, by the which the remembrance of bearing Armour, and other things which have been done shall be buried and forgotten, from the sixth day of the month of March, in the year of our Lord God 1558 years: And by the same Act, they which have contravened the Laws of the Realm, shall be excused, and free of all pains contained therein, even so as if it had never been contravened. Providing, That the Privilege of the said Act be not extended to them which the States of the Realm shall judge unworthy thereof.  
Item, It is agreed and concluded, That in the said Convention or Parliament, the States of the Realm, as the Custom is, and ordinarily is required, shall be called; in the which all they that have used to convene and to be present, may come without all fear or force done, or to be done to them by any person; so that the said States shall oblige them. That where in time coming any Sedition, or gathering of men of War shall happen to be without command of the Council, being of the number of twelve, the Realm and Country shall repute the causers thereof, and they that convene, as Rebels, and shall pursue them as such like, that they may be punished by the Laws of the Realm, so that the K. and Q. shall not be compelled in time coming to send any men of War strangers in these parts, for obtaining due obedience of their subjects.  
Item, They Offered, Accorded, and Agreed, That there shall be a general peace and reconciliation amongst all Lords and subjects of this Realm, so that they that are called of the Congregation, and they which are not of the same, shall lay no reproach to others for the things which are done from the said sixth day of March, 1558.  
Item, They Offered, Accorded, and Affirmed, That the King and Queen shall not pursue, revenge, nor make any persecution for the things that have been done, nor yet shall they suffer the same to be done by their subjects Frenchmen, but shall have all things in Oblivion, as if the same had never been done. And such like the Lords of this Realm of Scotland shall do in all business betwixt them and the Frenchmen on their. And if by sinister information, or any other occasion, their Majesties have conceived evil opinion against their subjects, they shall utterly forget and change the same: Nor shall they deprive any of them, nor take from them any of them, their Subjects, the Offices, Benefices, or Estates, which they have brooked and enjoyed in the said Realm before, by reason of any things they have meddled with, from the said sixth day of March, 1558. And further, shall make no occasion of deprivation, nor deposing of them by any other colour, without just cause, but rather they shall esteem and use them in time coming, as good and obedient subjects. Providing, That the said Lords, and other subjects on their part, make to their Majesties all obedience such like, as other faithful and natural subjects owe to their Sovereigns.  
Item, It is Accorded and Agreed, That it shall be lawful to none of the Lords and Nobility of Scotland, or any other, to make Convocation of men of War, but in the ordinary cause approved by the Laws and Custom of the Realm; And none of them shall cause any men of War strangers to come to their parts; and much less shall attempt to do any thing against the King and Queen, or against the Authority of the Council, and other Magistrates of the Realm; and they which have presented the Petition shall be bound thereunto. And in case any of them, or others, find occasion to invade or take Armour against any man as he pretendeth, after that he hath communicated the matter with the Council of the Realm, he shall present his Complaint to their Majesties, and generally they shall oblige them under the said pains, to do the things which pertaineth to good and faithful Subjects, for the quietness and tranquillity of the Realm, and Rights of their Sovereign.  
Item, It is Agreed, That if any Bishops, Abbots, or other Churchmen, shall find or allege them to have received any injuries, either in their persons or goods, the Complaints shall be seen and considered by the States of the said Convention and Parliament, and there shall be made redress, as they shall find according to reason; and in the mean time no man shall stop them, but they shall brook and enjoy their goods, nor shall do any hurt, injury or violence to them: And if any doth contravene to this Article, he shall be pursued by the Lords as a perturber of a good Common-wealc.  
Item, It is Accorded, etc. That the said Lords shall bind them to observe, and cause to be observed, all and sundry Points and Articles agreed in this Treaty; And if it happen that any of them, or any other should gainsay the same, the remnant Lords, and residue of the whole people, shall be enemies to him, and shall pursue him till he be chastened, and punished according to his demerits.  
Item, It is Concluded, etc. That all the whole Realm may know that the King and Queen are not willing to keep any remembrance of the troubles and differences past, and so far as concerns the Nobility, and other subjects of this Realm; That their Majesty's desire is to use them humanely, and to be favourable unto them, the said Deputies have promised and accorded, That the Duke of Chattellarault, and all other Noblemen of Scotland, shall be restaured and settled again in all their goods and benefices, which they had enjoyed in France; That they may brook and enjoy the same, in the same manner as they did before those debates, the said sixth day of March, and year aforesaid, even as the said controversies had never chanced. And also that all Capitulations and Articles agreed upon in times past, and especially those that were appointed in the King and Queen's Contract shall be observed and kept, as well for the part of their Majesties, as for the part of the Nobility and people of Scotland. And as concerning David, son to the Duke of Chattellarault, now being in Bois de Vincennes, liberty shall be granted unto him to return into Scotland, and to do as he pleaseth. Moreover, when the said Deputies exposed that some time it might chance, That the King might have need and use of his great Guns and Artillery in France, the said Lords having consideration thereof, accorded, That no other Artillery be translated out of this Realm, but those which were sent and brought in, from the said day of the decease of Francis King of France, of good memory, to these parts: And that all other Artillery and Munition be reposed into the places whence they were taken forth, and in special they that have the Arms of Scotland, shall be put into the places whence they were taken forth of. And there shall be Noblemen of Scotland appointed therefore, and two for the part of the King's Majesty, are to be deputed to agnosce and view the same afore the Shipping thereof.  
And moreover, That whereas in the names of the Nobility and people of Scotland certain Articles concerning Religion and other Points have been presented, which the said Deputies will not touch; and considering the weight and importance of them, has remitted the same to be cognosced and decided by their Majesties; The said Lords and Nobility do promise, That a certain number of Noblemen should be chosen in the next Convention and Parliament to be sent to their Majesties, which shall expose to their Highnesses those things that shall be thought needful for the state of their business, and for the forementioned and other Articles and Points undecided by the Deputies, to the effect they may know their Majesty's intention & good will concerning those things which shall be exposed from the Country: the which also shall have with them a confirmation & ratification by the states of the Realm, of those articles which are concorded, etc. by the Deputies; to whom also the same time or before shall be given and delivered, and like Confirmation and Ratification made by their Majesties, so being that the said States send their Ratification aforesaid.   

The Proclamation of the things above-written, made the 8 of july, in the year of God 1560.  
TO the glory of the Almighty Lord God, and to the comfort of all Christians, the most puissant Prince and Princess, and most Christian King and Queen Francis and Mary, by the grace of God, King and Queen of France and Scotland: and by the most puissant Princess Elizabeth, by the same Grace, Queen of England, France, and Ireland, etc. It is accorded, and Reconciliation of Peace and Amity made, which is to be observed inviolably, amongst them, their Subjects, Realms and Countries. For as much as in name of the said Prince and Princess it is commanded, and straight charged to all manner of persons under their obedience, or being in their service, from henceforth to desist from all hostility both by Sea and Land, and to keep a good Peace the one with the other, and with charge, that none shall break the same under peril of, etc.   
These things transacted, and the Peace Proclaimed, as is said, sudden provision was made for transporting of the French to France, of whom the most part were put in the English Ships, who also carried with them the whole spoil of Leith: 
The profit th●● Leith got of their promise liberty.  and that was the second benefit which they received of their late promised liberty, the end whereof is not yet. The English Army departed by land the 16 day of July, in the year of God 1560. The most part of our Nobility Protestants, honourably conveyed them (as in very deed they had well deserved) But Lord james would not leave the Lord Grace with the other Noblemen of England, till that they entered into Barwick. After whose returning, the Council began to look as well upon the affairs of the Commonwealth, as upon the matters that might concern the stability of Religion. As before we have heard the Parliament was concluded to begin the tenth of July, and to be continued till the first of August next, and therefore the Lords made the greater haste and diligence, that all things should be put in convenient order. But before all things the Preachers exhorted them (for then in Edinburgh were the most part of the chief Ministers of the Realm) to be thankful unto God, and next to provide that the Ministers should be distributed, as the necessity of the Country required. A day was appointed, when that the whole Nobility, and the greatest part of the Congregation assembled in S. Giles Church in Edinburgh, where after the Sermon made for that purpose, public thanks were given unto God for his merciful deliverance, in form as followeth.  

Thanksgiving for our deliverance with Prayers.  
O Eternal and everlasting God, Father of our Lord Jesus Christ, who hath not only commanded us to Pray, and promised to hear us; but also willest us to magnify thy mercies, and to glorify thy Name, when thou showest thyself pitiful, and favourable unto us, especially when thou deliverest us from desperate dangers: for so did thy servants, Abraham, David, jehosaphat, and Ezechias, yea, the whole people of Israel omitted not the same, when thou by thy mighty hand didst confound their enemies, and didst deliver them from fear and danger of death intended. We ought not, nor can we forget, O Lord, in how miserable estate stood this poor Country, and we the just inhabitants of the same, not many days past; When Idolatry was maintained; When cruel strangers did bear rule; When Virgins were deflowered, Matrons corrupted, men's Wives violently and villainously oppressed, The blood of innocents' shed without mercy. And finally, when the unjust commandments of proud tyrants were obeyed as Law. Out of these miseries (O Lord) could neither our wit, policy nor strength deliver us, yea, thou didst show to us how vain was the help of man, where thy blessing giveth not victory. In these our anguishes, O Lord, we sobbed unto thee, we cried for thy help, and we reclaimed thy Name, as thy troubled flock persecuted for thy Truth's sake. Mercifully hast thou heard us (O Lord) mercifully, we say, because that neither in us, neither yet in our confederates was there any cause why that thou shouldst have given unto us so joyful and sudden a deliverance. For neither of us both ceased to do wickedly, even in the midst of our greatest troubles, and yet hast thou looked upon us so pitifully, as that we had given unto thee most perfect obedience. For thou hast disappointed the counsels of the crafty; Thou hast bridled the rage of the cruel; and thou hast of thy mercy set this our perishing Realm, at a reasonable liberty. Oh give us hearts (thou Lord, that only givest all good gifts) with reverence and fear to meditate thy wondrous works late wrought in our eyes. Let not the remembrance of the same unthankfully to slip from our wavering minds. We grant and acknowledge, O Lord, That whatsoever we have received, shall fall into oblivion with us, and so turn to our condemnation; unless thou by the power of thy Spirit keep and retain us in recent and perpetual memory of the same. We beseech thee therefore, O father of mercies, that as of thy undeserved grace, thou hast partly removed our darkness; suppressed Idolatry; and taken from above our heads the devouring sword of merciless strangers, that so it would please thee to proceed with us in this thy grace begun. And albeit that in us there is nothing that may move thy Majesty, to show us this favour; yet for Christ Jesus, thy only well-beloved Sons sake, whose Name we bear, and whose Doctrine we profess; we beseech thee never to suffer us to forsake or deny this Verity which now we profess. But seeing that thou hast mercifully heard us, and hast caused thy Verity to triumph in us; so we crave of thee continuance to the end, that thy godly Name may be glorified in us thy creatures. And seeing that nothing is more odious in thy presence (O Lord) then is ingratitude and violation of an Oath and Covenant made in thy Name. And seeing thou hast made our Confederates of England the Instrument by whom we are now set at this liberty, 
Note a Covenant betwixt England and Scotland.  and to whom in thy Name we have promised mutual faith again. Let us never fall to that unkindness (O Lord) that either we declare ourselves unthankful unto them, 
1560.  or prophaners of thy holy Name. Confound thou the Counsel of those, that go about to break that most godly League contracted in thy Name, and retain thou us so firmly together by the power of thy holy Spirit, that Satan have never power to set us again at variance nor discord. Give us thy grace to live in that Christian charity, which thy Son our Lord Jesus hath so earnestly commended to all the members of his body, that other Nations provoked by our example, may set aside all ungodly war, contention and strife, and study to live in tranquillity and peace, as it becometh the Sheep of thy Pasture, and the people that daily look for our final deliverance by the coming again of our Lord Jesus. To whom with thee and the Holy Spirit be all honour, glory and praise now and ever. Amen.   
Hereafter were the Commissioners of Boroughs, with some of the Nobility and Barons, appointed to see the equal distribution of Ministers to change and transport, as the most part should think expedient. And so was john Knox appointed to Edinburgh, Christopher Goodman (who the most part of the troubles had remained in Air) was appointed to Saint Andrews, Adam Heriot to Aberdeene, Master john Row to Saint johnston, Paul Meaffen (to whom was no infamy then known) to jedburgh, William Christison to Dundie, David Fargeson to Dunfermelin, and Master David Lindsay to Leith. There were nominated for Superintendents, and Overseers, that all things in the Church should be carried with Order, and well, Master john Spottiswood for Lowthian, Master john Wyram for Fyfe, Master john Willock for Glasgow, the Laird of Dun for Angus and Mearnes, Master john Carswell for Argyle and the Isles. These to be elected at the days appointed; unless that the Countries whereto they were to be appointed, could in the mean time find out men more able and sufficient, or else show such causes as might disable them from that employment.  
The Parliament approaching, due advertisement was made by the Council, to all such as by Law and ancient Custom had, or might claim to have Title therein. The assembly was great, notwithstanding some, as well of those that be called Spiritual as Temporal Lords, contemptuously did absent themselves. And yet the chief Pillars of the Papistical Church gave their presence, such as the Bishops of Saint Andrews, Dumblane, and Dunkell, with others of the inferior sort, beside those that had renounced Papisterie, 
Some Prelates left Antichrist, and did adhere unto Christ.  and openly professed Jesus Christ with us, such as the Bishop of Galloway, the Abbots of Lindrosse, Culrosse, Saint Colmes Inch, New-battell, Halyrud-house, the Prior of Saint Andrews, Coldinghame, Saint-Mary I'll, the Sub-priour of S. Andrews, and divers others, whom we observed not. At the same time of Parliament john Knox publicly Preached upon some Texts of the Prophet Haggai, the Doctrine was proper for the time. In application whereof he was so special and so vehement, that some (having greater respect to the world then to God's glory) feeling themselves pricked, 
William M●itlands mockage of God.  said in mockage, We may now forget ourselves, and bear the Barrow to build the house of God. God be merciful to the speaker, for we fear yet he shall have experience, That the building of his own house (the house of God being despised) shall not be so prosperous, and of such firmity as we desire it were. And albeit some mocked, yet others were godly moved, who did assemble themselves together, to consult what things were to be proposed to that present Parliament: And after deliberation, was this subsequent supplication offered.  
The Barons, Gentlemen, Burgesses, and other true Subjects of this Realm, professing the Lord jesus within the same. To the Nobility and States of Parliament presently assembled within the said Realm, desire Grace, Mercy and Peace, from God the Father of our Lord jesus Christ, with the increase of his holy Spirit.  
PLease your Honours to call to remembrance, how divers and sundry times, we (with some of yourselves) most humbly Petitioned, at the feet of the late Queen Regent, for freedom and liberty of Conscience, with a godly Reformation of abuses, which by the malice of Satan and negligence of men, are crept into the Religion of God, and are maintained by such as take upon them the name of Clergy. And albeit that our godly and most reasonable suit was then disdainfully rejected, whereof no small troubles have ensued, as your Honours well know, yet seeing that the same necessity yet remaineth, that then moved us; And moreover, that God of his mercy hath now put into your hands, to take such order; As God thereby may be glorified; This Commonwealth quieted; And the Policy thereof established: We cannot cease to crave of your Honours the redress of such enormities, as manifestly are (and of long time have been) committed by the place-holders' of the Ministry, and others of the Clergy within this Realm. And first, seeing that God of his great mercy hath by the light of his Word manifested to no small number of this Realm, That the Doctrine of the Roman Church, received by the said Clergy, and maintained through their tyranny by fire and sword, contained in itself many pestiferous errors, which cannot but bring damnation to the souls of such as therewith shall be infected; such as are the Doctrine of Transubstantiation; of the Adoration of Christ's Body, under the form of Bread, as they term it; of the Merits of Works, and Justification that they allege cometh thereby; together with the Doctrine of the Papistical Indulgences, Purgatory, Pilgrimage, and Praying to Saints departed, which all either repugn to the plain Scriptures, or else have no ground in the Doctrine of our Master Jesus Christ, his Prophets and Apostles.  
1. We humbly therefore crave of your Honours, That such doctrine and Idolatry as by God's Word are both condemned, so may they be abolished by Act of this present Parliament, and punishment appointed for the transgressors.  
Secondarily, seeing that the Sacraments of Jesus Christ are most shamefully abused and profaned by that Roman Harlot and her sworn vassals; and also because that the true Discipline of the ancient Church is utterly now amongst that Sect extinguished: For who within the Realm are more corrupt in life and manners than are they that are called the Clergy, living in whoredom, adultery, deflowering Virgins, corrupting Matrons, and doing all abomination, without fear of punishment. We humbly therefore desire your Honours to find remedy against the one and the other.  
3. Thirdly, Because that man of sin falsely claimeth to himself the titles of, The Vicar of Christ, The Successor of Peter, The Head of the Church, That he cannot err, That all power is granted unto him, etc. By the which usurped Authority, he taketh upon him the distribution and possession of the whole Patrimony of the Church, whereby the true Ministry of the Word of God long time hath been altogether neglected, the godly learning despised, the Schools not provided, and the poor not only frauded of their portion, but also most tyrannously oppressed: we likewise hereof desire remedy. And lest that your Honours should doubt in any of these premises, we offer ourselves evidently to prove, That in all the rabble of the Clergy there is not one lawful Minister, if God's Word, the practices of the Apostles, the sincerity of the Primitive Church, and their own ancient Laws, shall judge of lawful Election. We further offer to prove them all thiefs and murderers, yea, rebels and traitors to the lawful Authority of Emperors, Kings and Princes, and therefore unworthy to be suffered in any reformed Commonwealth. How maliciously they murdered our brethren, for no other cause, but for that they offered to us the light of God's Word, your Honours cannot be ignorant; and into what hazard their tyranny hath brought this whole Realm, the Ages after will consider. If ye look for other fruit in times to come, than ye have seen in them whom we accuse, we are assured ye shall be deceived. Now hath God, beyond all expectation of man, made you, who sometimes were suppliants with us for Reformation, Judges, as it were, in the Cause of God: At least, he hath so subdued your enemies unto you, that by violence they are not able to suppress the Verity, as heretofore they have done. We therefore, in the bowels of Jesus Christ, crave of your Honours, That either they may be compelled to answer to our former accusations, and unto such others as justly we have to lay to their charges; or else that all affection laid aside, ye pronounce them such by censure of this Parliament, and cause them to be so reputed, as by us most justly they are accused: Especially, that they may be discerned unworthy of honour, authority, charge or cure in the Church of God, and so from henceforth never to enjoy voice in Parliament: Which if ye do not, then in the fear of God, and by assurance of his Word we forewarn you, That as ye leave a grievous yoke, & a burden intolerable upon the Church of God in this realm, so shall they be thorns in your eyes, and pricks in your sides, whom after, when ye would, ye shall have no power to remove. God the Father of our Lord Jesus Christ give you upright hearts, seeking his glory, and true understanding, what this day he who hath delivered you from Bondage both Spiritual and Temporal, craveth of you by his servants, and your Honours answer most humbly require.  
This our Supplication being read in audience of the whole Assembly, divers men were of divers judgements; 
See how this agrees with our tim●s.  for as some there were that uprightly favoured the Cause of God; so were there many that for worldly respects abhorred a perfect Reformation (for how many within Scotland who have the name of Nobility, and are unjust possessors of the Patrimony of the Church) and yet were the Barons and Ministers called, and commandment given unto them, to draw into plain and several Heads the sum of that Doctrine which they would maintain, and would desire the present Parliament to establish, as wholesome, true, and only necessary to be believed, and to be received within the Realm: Which they willingly accepted; and within four days presented this Confession as it followeth, without alteration of any one sentence.  

The Confession of Faith professed and believed by the Protestants within the Realm of Scotland, published by them in Parliament, and by the Estates thereof Ratified and Approved, as wholesome and sound Doctrine, grounded upon the infallible Truth of God.  MATTH. 24. And this glad Tidings of the Kingdom shall be preached throughout the whole world for a Witness unto all Nations, and then shall the end come. 

The Preface.  
The States of Scotland, with the Inhabitants of the same professing Christ Jesus his holy Gospel, To their natural Countrymen, and unto all other Realms and Nations professing the same Lord Jesus with them, Wish Grace, Mercy, and Peace, from God the Father of our Lord Jesus Christ, with the Spirit of righteous Judgement, for Salvation.  
LOng have we thirsted (dear Brethren) to have notified unto the world the sum of that Doctrine which we profess, and for the which we have sustained infamy and danger. But such hath been the rage of Satan against us, and against Christ jesus his Eternal Verity lately now again borne amongst us, that to this day no time hath been granted unto us, to clear our consciences, as most gladly we would have done: For how we have been tossed a whole year past, the most part of Europe (as we do suppose) doth understand. But seeing that of the infinite goodness of our God (who never suffereth his afflicted utterly to be confounded) above expectation, have we obtained some rest and liberty, we could not but set forth this brief and plain Confession of such Doctrine as is proposed unto us, and as we believe and profess; partly for satisfaction of our Brethren, whose hearts, we doubt not, have been, and yet are, wounded by the despiteful railing of such as yet have not learned to speak well: And partly for stopping the mouths of impudent blasphemers, who boldly condemn that which they neither heard nor understood: Not that we judge that the cankered malice of such is able to be cured by this simple Confession; No, we know that the sweet savour of the Gospel is and shall be death unto the sons of perdition. But we have chief respect to our weak and infirm Brethren, to whom we would communicate the bottom of our hearts, lest that they be troubled or carried away by diversity of rumours which Satan spreadeth against us, to the defeating of this our most godly enterprise; Protesting, That if any man will note in this our Confession any Articles or sentence repugning to God's holy Word, that it would please him of his gentleness, and for Christian charities sake, admonish us of the same in writing; and we upon our Honours and fidelity do promise unto him satisfaction from the mouth of God (that is, from his holy Scriptures) or else Reformation of that which he shall prove to be amiss. For God we take to Record in our consciences, That from our hearts we abhor all Sects of Heresy, and all teachers of erroneous doctrine; And that with all humility we embrace the purity of Christ's Gospel, which is the only food of our souls; and therefore so precious unto us, that we are determined to suffer the extremest of worldly danger, rather than that we will suffer ourselves to be defrauded of the same. For hereof we are most certainly persuaded, That whosoever denieth Christ jesus, or is ashamed of him in presence of men, shall be denied before the Father, and before his holy Angels. And therefore by the assistance of the mighty Spirit of the same our Lord jesus, we firmly purpose to abide to the end in the confession of this our Faith.   

The first Article. Of GOD.  
WE confess and acknowledge one only God, 
Deut. 14. 1 Cor. ● 8. Isai 44.4, 5. 1 Tim. 1 27. 1 King 8.17. 2 Chron. 8 18. Psal 139 78. G●n. 17 1. 1 Tim. 6.15, 16 Exod 3.14, 15. Matt. 28.19. 1 Joh 57 Gen 1.1. Heb. 1. ●3. Act. 17.28. Prov▪ 16.4.  to whom only we must cleave, whom only we must Worship, and in whom only we must put our trust; who is Eternal, Infinite, Unmeasurable, Incomprehensible, Omnipotent, Invisible, one in Substance, and yet distinct into three Persons, The Father, The Son, And the holy Ghost; by whom we confess and believe all things in heaven and earth, as well Visible as Invisible, to have been Created, to be Retained in their being, and to be Ruled and Guided by his inscrutable Providence, to such end as his eternal Wisdom, Goodness and Justice hath appointed them, to the manifestation of his own Glory.   

II. Of the Creation of Man.  
WE confess and acknowledge this our God to have Created man (to wit, 
Gen 1.26, 27▪  our first Father Adam) of whom also God form the Woman, 
etc. Col. 3.10.  to his own Image and Similitude; To whom he gave Wisdom, Lordship, Justice, freewill, and clear Knowledge of himself; so that in the whole Nature of man there could be no imperfection: From which Honour and Perfection Man and Woman did both fall; the Woman, 
Ephes 4 24 Gen. 3.6. Gen. 2. ●7.  being deceived by the Serpent; and Man, obeying to the voice of the Woman, both conspiring against the Sovereign Majesty of God, who in express words had before threatened death, if they presumed to eat of the forbidden Tree.   

III. Of Original Sin.  
BY which transgression, commonly called Original Sin, was the Image of God utterly defaced in Man, 
Psal 51.5. Rom. 5 10. Rom. 7.5. 2 Tit. 2.6. Eph. 2 23. Rom. 5.14, 12. Rom. 6.23. John 3 5. Rom. 5.1. Phil. 1.29.  and he and his Posterity of Nature became enemies to God, slaves to Satan, servants to Sin, insomuch that Death everlasting hath had, and shall have power and dominion over all that hath not been, are not, or shall not be regenerate from above; which Regeneration is wrought by the power of the holy Ghost, working in the hearts of the Elect of God an assured Faith in the Promises of God revealed to us in his Word; by which Faith they apprehend Christ Jesus, with the Graces and Benefits promised in him.   

FOUR Of the Revelation of the Promises.  
FOr this we constantly believe, That God, after the fearful and horrible defection of man from his obedience, 
Gen. 3.15. Gen. 3.9. Gen. 12 3. Gen. 15 5, 6. 2 Sam. 7.14. Isai 7.14 Isai 9 6 Hag 2.6 John 8.38.  did seek Adam again, call upon him, rebuke his sin, convince him of the same, and in the end made unto him a joyful Promise, to wit, That the Seed of the Woman should break down the Serpent's head; that is, He should destroy the works of the devil: which Promise, as it was repeated and made more clear from time to time, so was it embraced with joy, and most constantly retained of all the faithful, from Adam to Noah, from Noah to Abraham, and from Abraham to David, and so forth to the Incarnation of Jesus Christ; who all (we mean the faithful Fathers) under the Law, did see the joyful days of Christ Jesus, and did rejoice.   

V. The Continuance, Increase, and Preservation of his Church.  

Ezek. 6.5, 6.7, 8, 9, etc.  WE most constantly believe, That God Preserveth, Instructeth, Multiplieth, Honoureth, Decoreth, and from death called to Life his Church in all Ages, 
Gen. 1 12. Gen. 13.1. Exod. 1.1 Exod. 1.20. Josh 3. & 23 4 1 Sam. 10.1. 1 Sam 16 13 2 Sam 7 12 2 King● 17.15, 16, etc.  from Adam, till the coming of CHRIST JESUS in the Flesh: For Abraham he called from his father's Country, him he instructed, his Seed he multiplied, the same he marvellously preserved, and more marvellously delivered from the Bondage of Pharaoh; to whom he gave his Laws, Constitutions and Ceremonies. Them he possessed in the Land of Canaan, to them after Judges, and after Saul, he gave David to be King; to whom he made promise, That of the fruit of his Loins should one sit forever upon his Regal Seat. To this same people from time to time he sent Prophets to reduce them to the right way of their God, from the which oftentimes they declined by Idolatry. And albeit for their stubborn contempt of Justice, he was compelled to give them into the hands of their enemies, 
2 King. 24. 34, etc.  as before he threatened by the mouth of Moses: Insomuch that the holy City was destroyed, 
Deu. 28.36, 38, etc.  the Temple burnt with fire, 
2 Kin. 25. ●. Dan. 9 2. Ezr. 1, etc. Hag. 1 14. Zach. 3.1.  and the whole land left desolate the space of seventy years; yet of mercy did he reduce them again to jerusalem, where the City and Temple were re-edified, and they against all temptations and assaults of Satan, did abide till the Messias came, according to the promise.   

VI Of the Incarnation of Christ jesus.  
When the fullness of time came, 
Gal 4 4. Luke 1.31. Matth. 1.18. Matth. 2.1. Rom. 1.3. Matth. 1.23. John. 1.2.45. 2 Tim. 2 5.  God sent his Son, his eternal Wisdom, the substance of his own Glory into this World, who took the nature of manhood, of the substance of a woman; to wit, of a Virgin, and that by the operation of the holy-Ghost, and so was born, The just seed of David, The Angel of the great council of God, The very Messias promised, whom we acknowledge, and confess, Emanuel, very God and very man, two perfect natures united and joined in one person. By which our Confession, we condemn the damnable and pestilent Heresies of Arrius, Martion, Eutiches, Nestorius, and such others, as either deny the Eternity of his Godhead, or the Verity of his humane nature, or confound them, or yet divide them.   

VII. Why it behoveth the Mediator to be very God and very man.  
WE acknowledge and confess, 
Ephes. 1.3.4, 15, 6.  That this most wondrous conjunction betwixt the Godhead and Manhood of Christ Jesus, did proceed from the eternal and immutable Decree of God, whence also our salvation springeth and dependeth.   

VIII. Of Election.  
FOr that same eternal God, 
Ephes. 1.11. Matth 25 34. Ephes. 1 21, 22. Heb 27 8. Psal. 22.11. Heb 13.26. 1 Pet. 2.24▪ & 5.  who of mere grace elected us in Christ Jesus his Son, before the foundation of the world was laid, appointed him to be our Head, our Brother, our Pastor, and great Bishop of our souls: But because that the enmity betwixt the justice of God and our sins, was such, That no flesh by itself, could, or might have attained unto God; It behoved that the Son of God should descend unto us, 
Psal. 130.3. Psal. 143.3. 1 Tim. 2.5.  and take himself a body of our body, flesh of our flesh, and bones of our bones, and so become the perfect Mediator betwixt God and man; giving power to so many as believe in him, to be the sons of God, 
John 1.12. John 20.17.  as he himself doth witness. I pass up to my Father and your Father, to my God and unto God: By which most holy fraternity, whatsoever we have lost in Adam, is restored to us again. And for this cause are we nothing afraid to call God our Father, not so much in that he hath created us (which we have common with the reprobate) as for that, that he hath given to us his only Son to be our Brother, 
Rom. 5.17, 18.19.  and given unto us grace to embrace him for our only Mediator, as before is said. It behoved further the Messias and Redeemer to be very God and very Man, 
Rom. 8.15. Gal. 4 36. Act. 17.26. Heb. 2.11, 12. 1 Pet. 3 18. Isa. 53.8. Act. 2.4. 1 John 1 2.  because he was to suffer the punishment due for our transgressions, and to present himself in the presence of his father's judgement, as in our person to suffer for our transgression and disobedience, by death to overcome him that was Author of death. But because the only Godhead could not suffer death, neither could only the Manhood overcome the same, he joined both together in one person, 
Act. 20 28. 1 Tim 3.16. John 3.16.  that the imbecility of the one should suffer and be subject to death (which we had deserved) and the Infinite and Invincible power of the other; to wit, of the Godhead should triumph, and purchase unto us life, liberty, and perpetual Victory: and so we confess, and most undoubtedly believe.   

IX. Christ's Death, Passion, Burial, etc.  

Heb. 10.1, 12. Isa 53.5. Heb. 1 2.3. John 1.29. Matth. 26.11. Deut. 20.23. Matth. 15.1, 2. Gal 3.13. Luke 23.1, 2. Matth. 26.38. 2 Cor 5. Heb 9 12. Heb. 10.5.  THat our Lord Jesus offered himself a voluntary Sacrifice unto his Father for us; That he suffered contradiction of sinners; That he was wounded and plagued for our transgressions; That he being the clean and innocent Lamb of GOD, was condemned in the presence of an earthly Judge; that we might be absolved before the Tribunal Seat of our God: That he suffered not only the cruel death of the Cross (which was accursed by the sentence of God) but also, That he suffered for a season the wrath of his Father, which sinners had deserved. But yet we avow, That he remained the only well-beloved and blessed Son of his Father, even in the midst of his anguish and torment, which he suffered in body and soul, to make the full satisfaction for the sins of his people. After the which, we confess and avow, That there remains no other sacrifice for sins; which if any affirm, we nothing doubt to avow, That they are blasphemous against Christ's Death, and the everlasting purgation and satisfaction purchased unto us by the same.   

X. Resurrection.  
WE undoubtedly believe, That in so much as it was impossible that the pains of death should retain in bondage the Author of life, 
Act. 2.23. Act. 3.26. Rom. 6.5, 11. Act. 2.24 Rom. 4 25. Heb. 2.14, 15. Matth. 28 John 20.27 & 21.7.  that our Lord Jesus Crucified, Dead, and Buried, who descended into hell, did rise again for our Justification, and destroying him who was the author of death, brought life again to us that were subject to death, and to the bondage of the fame: We know that his Resurrection was confirmed by the testimony of his very enemies. By the Resurrection of the dead, 
Luke 24.41, 42, 43.  whose sepulchers did open, and they did arise and appeared to many within the City of jerusalem. It was also confirmed by the testimony of Angels, and by the senses and judgements of his Apostles and others, who had conversation, and did eat and drink with him after his Resurrection. 
Joh. 21.12, 13.    

XI. Ascension.  
WE nothing doubt, 
Luke 24.51. Act. 1.6. Matth. 28.6. Matth. 16.9. Luke 24 6. John 20.9. Matth. 28 18. 1 John 2.1. 1 Tim. 2.5. Psal. 110 1. Matth. 22 44. Matth. 12 36. Luke 20.42.43 Acts 1.1. Acts 3.19. 1 Thess. 1.4, 5, 6, 7, 8.  but that the selfsame Body, which was born of the Virgin, was Crucified, Dead and Buried, and which did rise again, did ascend into the Heavens, for accomplishment of all things: Where, in our names, and for our comfort, he hath received all power in heaven and in earth: Where he sitteth at the right hand of the Father, enthronised in his Kingdom, Advocate and only Mediator for us; which glory, honour, and prerogative, he alone amongst the Brethren shall possess, till that all his enemies be made his foot stool, as that we undoubtedly believe they shall be in the final judgement, to the execution whereof, we certainly believe that the same our Lord Jesus shall visibly and apparently return, as that he was seen to ascend. And there we firmly believe that the time of refreshing and restitution of all things shall come, 
Matth. 25.34. Revel. 21.27. Esay 66.24 Matth 25.41. Matth 9.44, 46, 48  insomuch that those that from the beginning have suffered violence, injury and wrong for righteousness sake, shall inherit the blessed immortality promised from the beginning. But contrary ways the stubborn, cruel, inobedient, oppressors, filthy persons, adulterers, and all sorts of unthankful men, shall be cast into the dungeon of utter darkness, 
Matth. 22.13. 2 Pet. 3 11. 2 Cor. 5.11. Luke 21.28. John 15.4, etc. Esay 7.14. Ephes. 1.22. Col. 1.18. Heb. 1.11, 15. Heb. 10.21. 1 John 2.1. 1 Tim. 2.5.  where their worm shall not die, neither yet their fire be extinguished: the remembrance of the which day, and of the judgement to be executed in the same, is not only to us a Bridle, whereby our carnal lusts are reserved, but also such inestimable comfort, that neither may the threatening of worldly Princes, neither yet the fear of temporal death and present danger move us to renounce and forsake that blessed society, which we the members have with our Head and only Mediator Christ Jesus; whom we confess and avow to be the Messias promised, the only Head of the Church, our just Lawgiver, our only High Priest, Advocate and Mediator. In whose honours and Offices, if a man or Angel presume to intrude themselves, we utterly detest and abhor them, as blasphemous to our Sovereign Governor Christ Jesus.   

XII. Faith in the Holy Ghost.  
THis our faith, 
Matth. 16.17. John 14 26. John. 14.11. Acts 5.4. John 10.13. Col. 2.13. Ephes. 2. ●. John 9.39. Revel 3.13.  and the assurance of the same proceedeth not from flesh and blood; that is to say, from no natural powers within us, but is the inspiration of the Holy Ghost, whom we confess, God equal with the Father, and with the Son, who sanctified us, and bringeth us into all verity by his own operation, without whom we should remain for ever enemies to God, and ignorant of his Son Christ Jesus. For of nature we are so dead, so perverse and blind, that neither we can feel when we were pricked, see the light when it shineth, nor assent to the will of God when it is revealed, only the Spirit of the Lord Jesus quickeneth that which is dead, 
Matth. 17.17. Matth 9.19. Luke 9 41. John 6 63. Mic 7.8. 1 King. 8.8. Psal. 10.3. Rom. 5.10. John 3.5. Tit. 5.5. Rom. 5 8. Psal. 3.9. Psal. 1.6. 2 Cor. 3.5. Ephes 1 6.  removeth the darkness from our minds, and boweth our stubborn hearts to the obedience of his blessed will, and so as we confess that God the Father created us when we were not, as his Son our Lord Jesus redeemed us, when we were enemies to him; So also we confess that the Holy Ghost doth sanctify, and regenerate us without all respect of any merit proceeding from us, be it before, or be it after our regeneration. To speak this one thing yet in more plain words, as we willingly spoil ourselves of all honour and glory of our own Creation and Redemption, so do we also of our regeneration and sanctification; for of selves we are not sufficient to think one good thought, but he who hath begun the good work in us, is only he that continueth us in the same, to the praise and glory of his undeserved grace.   

XIII. The cause of good works.  

Ephes. 2.10. Phil. 3.13. John 15.5. Rom. 8.9.  SO that the cause of good Works we confess to be, not of free Will, but the Spirit of the Lord jesus, who dwelling in our hearts by true faith, bringeth forth such good works, as God hath prepared for us to walk in; for this we most boldly affirm that blasphemy, it is to say that Christ Jesus abideth in the heart of such, as in whom there is no spirit of sanctification; and therefore we fear not to affirm, that Murderres, Oppressors, cruel Persecutors, Adulterers, Whoremongers, filthy Persons, Idolaters, Drunkards, Thiefs, and all workers of iniquity, have neither true faith, neither any portion of the Spirit of Sanctification, which proceedeth from the Lord Jesus, so long as they obstinately continue in their wickedness. For how soon so ever the Spirit of the Lord Jesus (which Gods Elect Children receive by true faith) taketh possession in the heart of any man, 
Rom. 7.15, 16, 17.  so soon doth he regenerate and renew the same man, so that he begins to hate that which before he loved, and beginneth to love that which before he hated; 
Gal. 5.17.  and from thence cometh to that continual battle, which is betwixt the flesh and the Spirit in God's Children, while the flesh and natural man (according to their own corruption) lusteth for things pleasing and delectable to itself, grudgeth in adversity, is lifted up in prosperity, and at every moment is prone and ready to offend the Majesty of God; 
Rom. 8 16. Rom. 7.24. Som. 8 22. Ephes 4.17, 18, 19  but the Spirit of God which giveth witnessing unto our spirit, that we are the sons of God, maketh us to resist the Devil to abhor filthy pleasures, to groan in God's presence for deliverance from this bondage of corruption, and finally to triumph over sin, that it reign not in our mortal bodies. This battle have not the carnal men, 
2 Tim. 2.26.  being destitute of God's Spirit, but do follow and obey sin with greediness, and without repentance, even as the Devil and their corrupt lusts do prick them. But the Sons of God (as afore is said) do fight against sin, do sob and mourn when they perceive themselves tempted to iniquity, and if they fall, they rise again with earnest and unfeigned repentance: and these things they do not by their own power, but the power of our Lord Jesus (without whom they were able to do nothing) worketh in them all that is good. 
John 15 5.    

XIIII. What works are reputed good before God.  
WE confess and acknowledge, 
Exod. 20.3, etc. Deut. 4.7, etc.  That God hath given to man his holy Law, in which not only are forbidden all such works as displease and offend his godly Majesty, but also are commanded all such as please him, and as he hath promised to reward. And these works be of two sorts; the one are done to the honour of God; the other to the profit of our neighbours: 
Luke 21.75. Mica 6.7.  And both have the revealed Will of God for their assurance; To have one God, To worship and honour him, To call upon him in all our troubles, To reverence his holy Name, To hear his Word, To believe the same, To communicate his holy Sacraments, are the works of the first Table. 
Ephes 6.17. Ezech. 22.104 1 Cor 6.19, 20 1 The 4.4, 5, 6 Jer. 22.3 9 9, etc.  To honour father and mother, Princes, Rulers, and superior Powers, To love them, To support them, yea, To obey their Charges (not repugning to the Commandment of God) To save the life of Innocents', To repress tyranny, To defend the oppressed, To keep our bodies clean and holy, 
Esay 50.1, etc. 1 Thess. 4 6. Rome 13.2. Ezek. 22.13. 1 John 3 4.  To live in sobriety and temperance, To deal justly with all men, both in word and deed; and finally, To repress the appetite of our neighbour's hurt, are the good works of the second Table, which are most pleasing and acceptable unto God, as those works are commanded by himself. The contrary thereof is sin most odious, which always displeaseth him, and provoketh him to anger; as, Not to call upon him alone when we have need, Not to hear his Word with reverence, To contemn and despise it, To have or to worship Idols, To maintain and defend Idolatry, Lightly to esteem the reverend Name of God, To profane, abuse, or contemn the Sacraments of Christ Jesus, 
Rom. 14.23.  To disobey or resist any that God hath placed in Authority (while they pass not over the bounds of their Office) To murder, or consent thereunto, 
Heb. 1 16.  To bear hatred, or to suffer Innocent blood to be shed, 
1 Sam. 15.22.  if we may gainstand it; and finally, The transgressing of any other Commandment in the first or second Table, we confess and affirm to be sin, 
1 Cor. 10.31.  by the which Gods hot displeasure is kindled against the proud and unthankful world: 
1 John 3.4.  So that good works we affirm to be those only that are done in Faith, and at God's Commandment, who in his Law hath expressed what be the things that please him: 
Esay 29.19.  And evil works we affirm, not only those that are expressly done against God's Commandment, 
Matth. 15.9.  but those also that in matters of Religion, and worshipping of God, have no assurance, but the invention and opinion of man, 
Mar. 7.7.  which God from the beginning hath ever rejected, as by the Prophet Isaiah, and by our Master Christ Jesus, we are taught in these words; In vain do they worship me, teaching doctrines which are the Precepts of men.   

XV. The perfection of the Law, and the imperfection of man.  

Levit. 18.5. Gal. 3.12. 1 Tim. 1.18. Rom. 7.12. Psal. 19.7, 8, 9 Deut. 5.29. Rom. 10.3. 1 Kin. 8.4, 6. Chron. 6.36. Eccles. 7.22. Prov. 20.9. 1 ●oh. 1.18. john 1.18. Rom. 10.4. Gal. 3 13. Deut. 27.26. Phil. 2.15. Isai. 64.6. Luk. 17.10.  THe Law of God we confess and acknowledge most just, most equal, most holy and most perfect, commanding those things, which being wrought in perfection, were able to give life, and to bring man to eternal felicity. But our Nature is so corrupt, so weak and imperfect, that we are never able to fulfil the works of the Law in perfection; yea, if we say we have no sin (even after we are regenerate) we deceive ourselves, and the Verity of God is not in us. And therefore it behoveth us to apprehend Christ Jesus with Justice and Satisfaction, who is the End and Accomplishment of the Law to all that believe, by whom we are set at this liberty, that the curse and malediction of the Law fall not upon us, albeit we fulfil not the same in all points: For God the Father beholding us in the Body of his Son Christ Jesus, accepteth our unperfect obedience, as were perfect, and covered our works which are defiled with many spots, with the Justice of his Son. We do not mean that we are set so at liberty, that we owe no obedience to the Law (for that before we have plainly confessed) but this we affirm, That no man in earth (Christ Jesus only accepted) hath given, giveth, or shall give in work, that obedience to the Law, which the Law requireth; But when we have done all things, we must fall down and unfeignedly confess, That we are unprofitable servants. And therefore whosoever boast themselves of the merits of their own works, or put their trust in the works of Supererogation, they boast themselves of that which is not, and put their trust in damnable Idolatry.   

XVI. Of the Church.  
AS we believe in God the Father, Son, and holy Ghost, so do we most earnestly believe, 
Mat. 28.20.  That from the beginning there hath been, now is, 
Ephes. 1.4. Col. 1.18.  and to the end of the world shall be, A Church; that is to say, A Company and Multitude of men chosen of God, who rightly worship and embrace him by true faith in Christ Jesus, 
Ephes. 5.23, 24, 25, 26.  who is the only Head of the same Church, which also is the Body & Spouse of Christ Jesus, which Church is catholic, that is, Universal, because it containeth the elect of all Ages, all Realms, Nations and Tongues, be they of the Jews, or be they of the Gentiles, who have Communion or Society with God the Father, and with his Son Christ Jesus, 
Apoc. 7.8.  through the Sanctification of his holy Spirit; and therefore it is called, Communion (not of profane persons) but of Saints, 
Ephes. 2.19.  who are Citizens of the heavenly jerusalem, have the fruition of the most inestimable benefits; to wit, of one God, one Lord Jesus, one Faith, and one Baptism; without the which Church there is neither life nor eternal felicity: And therefore we utterly abhor the blasphemy of those that affirm, That men that live according to equity and justice shall be saved, what Religion soever they have professed: For as without Christ Jesus there is neither life nor salvation: so shall there none be participant thereof, but such as the Father hath given unto his Son Christ Jesus, and those in time to come to him, avow his doctrine, 
john 5.24. john 17.6. 1 Tim. 2.19 john 13.14. Ephes. 1.10. Col. 1.10. Heb. 12.4.  and believe in him (we comprehend the Children, with the faithful Parents) This Church is invisibly known only to God, who alone knoweth it, whom he hath chosen, and comprehendeth as well (as is said) the Elect that be departed (commonly called the Church triumphant) as those that yet live, and fight against sin and Satan, as shall live hereafter.   

XVII. The immortality of the Souls.  
THe Elect departed are in peace, 
Apoc. 14.13. Isai. 25▪ 8. Apoc 7.16, 17▪ Apoc. 21.4. Apoc. 16.10, 11 Isai. 66.24. Mark 9.44, 36, 48.  and rest from their labours, not that they sleep, and come to a certain oblivion (as some fantanstick heads do affirm) but that they are delivered from all fear, all torment, and all temptation, the which we and all Gods Elect are subject unto in this life, and therefore do bear the name of the Church militant. As contrary always the reprobate and unfaithful departed, have anguish, 
Luke 23.43. Luke ●6. 24, 25.  torment and pain, that cannot be expressed, so that neither are the one nor the other in such sleep, that they feel not joy or torment, as the Parable of Christ Jesus in the sixteenth of Luke, his words to the Thief▪ 
Apoc. 6.9, 10.  and these words of the souls crying under the Altar: O Lord, thou that art righteous and just, how long shalt thou not revenge our blood upon them that dwell upon the earth, doth plainly testify.   

XVIII. Of the Notes by the which the true Church is discerned from the false, and who shall be judge of the Doctrine.  
BEcause that Satan from the beginning hath laboured to deck his pestilent Synagogue with the Title of the Church of God, 
Gen. 4.8. Gen. 21. ●. Gen. 27.41. Mar. 23.34. joh. 15.18, 19  and hath inflamed the hearts of cruel murderers to persecute, trouble and molest the true Church and Members thereof, as Cain did Abel, Ishmael, Isaac, Esau, jacob, and the whole Priesthood of the jews, Jesus Christ himself, 
john 11 35. joh. 15.20, 24.  and his Apostles after him. It is a thing most requisite, that the true Church be discerned from the filthy Synagogue, by clear and perfect Notes, 
Act. 4.1, etc. Act 5.17, etc. Gen. 4 1. Psal. 48.1, 2.  lest we being deceived, receive and embrace to our own condemnation the one for the other. The Notes, Signs, and assured Tokens whereby the Immaculate Spouse of Christ Jesus is known from the horrible Harlot the Church malignant, 
Mat 5.35. john 12.42. Ephes. 2.20. Act. 2.42.  we affirm, are neither antiquity, title usurped, lineal descents, place appointed, nor multitude of men approving any error; For Cain in age and title was preferred to Abel and Seth. jerusalem had prerogative above all places of the earth, 
john 10, 27.  where also were the Priests lineally descended from Aaron, and greater multitude followed the Scribes, 
john 18.37.  Pharisees, and Priests, then unfeignedly believed and approved Christ Jesus and his Doctrine; 
1 Cor. 1 13.  and yet (as we suppose) no man of whole judgement will grant that any of the forenamed were the Church of God: The Notes therefore of the true Church of God, we believe, confess, and avow, to be first the true preaching of the Word of God; 
1 Cor. 11.20, 23.  in which God hath revealed himself to us, as the writings of the Prophets and Apostles do declare. 
Mat. 28 19 20 Mark 16.15. Rome 4 11. Matth 18 20. 1 Cor 1.2. 2 Cor. 1.1. Gal. 1 2. Ephes. 1 1. Acts 16.9, 10.18.  Secondly, the right administration of the Sacraments of Christ Jesus, which may be annexed to the word and promise of God, to seal and confirm the same in our hearts. Lastly, Ecclesiastical discipline uprightly ministered, as God's Word prescribeth, whereby vice is repressed, and virtue nourished, wheresoever then these former Notes are seen, and of any time continual (be the number never so few above two or three) there without all doubt is the true Church of Christ, who according to his promise is in the midst of them; 
1 Cor. 1. etc. A & 20 17, etc. John 20.31. 2 Tim 3 16 17 2 Pet. 1 20, 21.  not of that universal (of which we have before spoken) but particular, such as was in Corinthus, Galatia, Ephesus, and other places in which the Ministry was planted by Paul, and were of himself named the Churches of God: and such Churches we the Inhabitants of the Realm of Scotland, professors of Christ Jesus, confess us to have in our Cities, Towns, and places reform: For the Doctrine taught in our Churches, is contained in the written Word of God, to wit, in the Books of the New and Old Testaments; in those Books we mean, which of ancient have been reputed Canonical, in the which we affirm that all things necessary to be believed for the salvation of mankind is sufficiently expressed. 
John 5 29.  The interpretation whereof, we confess, neither appertaineth unto any private nor public person; neither yet to any Church for any pre-eminence or prerogative personal or local, which one hath above another, but appertaineth to the Spirit of God, 
Ephes 4 4  by the which also the Scripture was written. When controversy then happeneth for the right understanding of any place or sentence of Scripture, or for the reformation of any abuse within the Church of God, we ought not so much to look what men before us have said and done, as unto that which the Holy Ghost uniformly speaketh within the body of the Scriptures, and unto that which Christ Jesus himself did, and commanded to be done. For this is a thing universally granted, That the Spirit of God, which is the Spirit of unity, is in nothing contrary to himself. If then the interpretation, determination or sentence of any Doctor, Church or Council, repugn to the plain Word of God, written in any other place of Scripture, it is a thing most certain that there is not the true understanding and meaning of the Holy Ghost; supposing that Counsels, Realms, and Nations have approved and received the same. For we dare not receive and admit any Interpretation, which directly oppugneth to any principal point of our faith, to any other plain text of Scripture, or yet to the rule of charity.   

XIX. The Authority of the Scriptures.  
ANd we believe and confess the Scriptures of God sufficient to instruct, and make the man of God perfect, 
1 Tim. 3.16, 17  so do we affirm and avow the Authority of the same to be of God, and neither to depend on men nor Angels: We affirm therefore, That such as allege the Scriptures to have no authority, but that which is received from the Church, to be blasphemous against God, and injurious to the true Church, which always heareth and obeyeth the voice of her own Spouse and Pastor, 
Genes. 27.  but taketh not upon her to be Mistress over the same.   

XX. Of the General Counsels, of their Power, Authority, and Cause of their Convention.  
AS we not rashly condemn that which godly men assembled together in General Counsels, lawfully gathered, have approved unto us: 
Gal 2.11, 12, 13, 14.  So without just examination dare we not receive whatsoever is obtruded unto men, 
1 Tim. 4.1.23. Col. 2.18, 19, 20, 21, 22, 23.  under the name of General Counsels, for plain it is, that as they were men, so have some of them manifestly erred, and that in matters of great weight and importance. So far then as the Council proveth the Determination and Commandment, that it giveth by the plain Word of God, so far do we reverence and embrace the same. But if men under the name of a Council pretend to forge unto us new Articles of our Faith, or to make Constitutions repugning to the Word of God, 
Act. 15.1, etc.  then utterly we may refuse the same, as the Doctrine of Devils, which draweth our souls from the voice of our only God, to follow the Doctrines and Constitutions of men. The cause then why General Counsels convened, 
1 Tim. 3.15. Heb. 3.2. 1 Cor. 14.40.  was neither to make any perpetual Law (which God before had not made) neither yet to forge new Articles of our belief, neither to give the Word of God authority, much less to make that to be his Word, or yet the true interpretation of the same, which was not before by his holy Will expressed in his Word. But the cause of Counsels (we mean of such as merited the name of Counsels) was partly for Confutation of Heresies, and for giving public Confession of their Faith to the posterities following, which both they did by the authority of Gods written Word, and not by any opinion or prerogative that they could not err, by reason of their general assembly. And this we judge to have been the chief cause of General Counsels. The other was for good policy and Order to be constituted and observed in the Church, in which (as in the house of God) it becometh all things to be done decently, and in order: not that we think that one Policy, and one Order in Ceremonies can be appointed for all ages, times, and places; for as Ceremonies (such as men have devised) are but temporal, so may, and ought they to be changed, when they rather foster superstition, then that they edify the Church using the same.   

XXI. Of the Sacraments.  
AS the Fathers under the Law, 
Gen. 17.10. Exod. 12.32. Gen. 17.4. Num. 9.13.  besides the verity of the Sacrifices had two chief Sacraments; to wit, Circumcision and the Passeover, the despisers and contemners whereof were not reputed for God's people: so we acknowledge and confess, That we now in time of the Gospel, have two Sacraments only, instituted by the Lord Jesus, and commanded to be used by all those that will be reputed to be Members of his Body; to wit, 
Mat. 28.19. Mar. 16.17. Mat. 26.26. Mar. 14.22. Luke 22.19. 1 Cor. 11.24. & 10.16.  Baptism; and, The Supper, or Table of the Lord Jesus, called, The Communion of his Body and Blood. And these Sacraments (as well of the Old as of the New Testament) were instituted of God, not only to make a visible difference betwixt his people, and those that were without his league; but also to exercise the Faith of his children, and by participation of the same Sacraments, to seal in their hearts the assurance of his promise's, and of that most blessed Conjunction, Union, and Society, which the Elect have with their Head, Christ Jesus. And thus we utterly condemn the vanity of those, that affirm Sacraments to be nothing else but naked and bare signs: 
Rom. 6.3, 4, 5. Gal. 3.27.  No, we assuredly believe, That by Baptism we are engrafted into Jesus Christ, to be made partakers of his Justice, by the which our sins are covered and remitted. And also, That in the Supper rightly used, Christ Jesus is so joined with us, that he becometh the very nourishment and food of our souls. Not that we imagine any Transubstantiation of Bread into Christ's natural Body; and of Wine into his natural Blood (as the Papists have perniciously taught, and damnably believed) but this Union and Communion which we have with the Body and Blood of Christ Jesus in the right use of the Sacraments, is wrought by operation of the holy Ghost, who by true Faith carrieth us above all things that are visible, 
Mar. 16.19. Luke 24.51. Act. 1.11. Act. 3.21. 1 Cor. 10, etc.  carnal, and earthly, and maketh us to feed upon the Body and Blood of Christ Jesus, which was once broken and shed for us, which now is in the heaven, and appeareth in the presence of his Father for us. And yet notwithstanding the far distance of place which is betwixt his Body now glorified in the heaven, and us now mortal in this earth: Yet we most assuredly believe, That the Bread that we break is the Communion of Christ's Body; and, The Cup which we bless, is The Communion of his Blood. So that we confess and undoubtedly believe, That the faithful in the right use of the Lords Table, 
Ephes. 5.30. Matth. 27.50. Mar. 15.31. Luke 23.46. John 14.30. & 6.51, 53, 54, 55, 56, 57, 58.  so do eat the Body and drink the Blood of the Lord Jesus, That he remaineth in them, and they in him: Yea, That they are so made flesh of his flesh, and bones of his bones, That as the eternal Godhead hath given to the flesh of Christ Jesus (which of the own condition and nature was mortal, and corruptible) life and immortality, so doth Christ Jesus Flesh and Blood eaten and drunken by us, give to us the same prerogatives; which albeit we confess, are neither given unto us at that only time, neither yet by the proper power and virtue of the Sacraments only; yet we affirm, That the faithful in the right use of the Lords Table hath such conjunction with Christ Jesus, as the natural man cannot comprehend: yea, and further we affirm, That albeit the faithful oppressed by negligence, and manly infirmity, doth not profit so much as they would at the very instant action of the Supper, yet shall it after bring forth fruit; as lively seed sown in good ground; for the holy Spirit which can never be divided from the right institution of the Lord Jesus, will not frustrate the faithful, of the fruit of that mystical action; but all this we say cometh by true Faith, which apprehendeth Christ Jesus, who only maketh his Sacraments effectual unto us, and therefore whosoever slandereth us, as though we affirmed or believed Sacraments to be openly naked and bare signs, do injury unto us, and speak against a manifest truth. But this liberally and frankly we must confess, That we make a distinction betwixt Christ Jesus in his natural substance, and betwixt the elements in the Sacramental signs. 
1 Cor. 11.28, 28.  So that we will neither worship the signs, in place of that which is signified by them, neither yet do we despise and interpret them, as unprofitable and vain, but do use them with all reverence, examining ourselves diligently before that so we do, because we are assured by the mouth of the Apostle, that such as eat of that Bread, and drink of that Cup unworthily, are guilty of the Body and Blood of the Lord Jesus.   

XXII. Of the right administration of the Sacraments.  
THat Sacraments be rightly ministered, we judge two things requisite: The one, that they be ministered by lawful Ministers, whom we affirm to be only they that are appointed to the Preaching of the Word, or unto whose mouths God hath put some Sermon of Exhortation, they being men of lawful choosing thereto by some Church. The other, That they be ministered in such elements, and in such sort as God hath appointed. Else we affirm, That they cease to be right Sacraments of Christ Jesus. And therefore it is, that we flee the society with the Papistical Church, in participation of their Sacraments; First, because their Ministers are no Ministers of Jesus Christ (yea, 
Mat. 26.26, &c Mar. 14.22, &c Luk. 22.19, &c 1 Cor. 11.24.  which is more horrible) they suffer women, whom the holy Ghost will not suffer to teach in the Congregation, to Baptise. And secondly, because they have so adulterate, both the one Sacrament and the other, with their own inventions, that no part of Christ's action abideth in the original purity, for Oil, Salt, spital, and such like in Baptism, are but men's inventions, Adoration, Veneration, bearing through Streets and Towns, and keeping of bread in Boxes, are profanation of Christ's Sacraments, and no use of the same: For Christ Jesus said, Take and eat, etc. Do ye this in remembrance of me. By which words and charge he sanctified Bread and Wine to be the Sacrament of his Body and Blood; to the end, that one should be eaten, and that all should drink of the other, and not that they should be kept to be worshipped and honoured as God, as the blind Papists have done heretofore, who also have committed Sacrilege, stealing from the people one part of the Sacrament; to wit, The blessed Cup. Moreover, that the Sacraments be rightly used, it is required, That the end and cause why the Sacraments were instituted, be understood and observed, as well of the Minister as the Receivers: for if the opinion be changed in the Receiver, the right use ceaseth: which is most evident by the rejection of the sacrifices (as also if the teacher teach false Doctrine) which were odious and abominable unto God (albeit they were his own ordinances) because that wicked men used them to another end than God hath ordained. The same affirm we of the Sacraments in the Papistical Church, in which we affirm the whole action of the Lord Jesus to be adulterate, as well in the external form, as in the end and opinion; What Christ Jesus did, 
Note.  and commanded to be done, is evident by the three Evangelists who speak of the Sacrament, & by S. Paul; what the Priest doth at his Altar, we need not to rehearse. The end and cause of Christ's institution, and why the selfsame should be used, is expressed in these words, Do ye this in remembrance of me, 
1 Cor. 11.25, 26  as oft as ye shall eat of this Bread, and drink of this Cup, ye shall show forth (that is, extol, Preach, and magnify) the Lord's death till he come. But to what end, and in what opinion the Priests say their Masses, let the words of the same their own Doctors and Writings witness; to wit, That they are Mediators betwixt Christ and his Church, 
Heb. 9.27, 28  to offer unto God the Father, a Sacrifice propitiatory for the sins of the quick and the dead: Which Doctrine, as blasphemous to Christ Jesus, and making derogation to the sufficiency of his only Sacrifice once offered for purgation of all those that shall be sanctified, we utterly abhor, detest, and renounce.   

XXIII. To whom Sacraments appertain.  

Col. 2.11, 12  WE confess and acknowledge, That Baptism appertaineth as well to the infants of the faithful, as unto those that be of age and discretion; 
Rom. 4.11. Gen. 17.10. Mat. 28.19.  And so we condemn the error of the Anabaptists, who deny Baptism to appertain to children, before that they have Faith and understanding. But the Supper of the Lord we confess to appertain only to such as have been of the household of Faith, can try and examine themselves, as well in their Faith, as in their duties towards their neighbours. Such as eat at that holy Table without Faith, 
1 Cor. 28.29.  or being at dissension and division with their brethren do eat unworthily. And therefore it is, that in our Church's Ministers take public and particular examination of the knowledge and conversation of such as are to be admitted to the Table of the Lord Jesus.   

XXIV. Of the Civil Magistrate.  

Rom. 13.1. Titus 3.1. 1 Peter 13.2.  WE confess and acknowledge Empires, Kingdoms, Dominions and Titles, to be distincted and Ordained by God, the powers and authorities in the same (be it of Emperors in their Empires, of Kings in their Realms, Dukes and Princes in their Dominions, or of other Magistrates in free Cities) to be Gods holy Ordinance, ordained for manifestation of his own glory, and for the singular profit and commodity of mankind. 
Rom. 13.2.  So that whosoever goeth about to take away, or to confound the holy state of Civil Policies, now long established; We affirm the same men not only to be enemies to mankind, but also wickedly to fight against Gods express will. 
Rom. 13.7.  We further confess and acknowledge, That such persons as are placed in authority, are to be loved, honoured, feared, and holden in most reverend estimation, because they are the Lieutenants of God, in whose Session God himself doth sit and judge (yea, 
1 Pet 2.17. Psal 82.1.  even the Judges and Princes themselves) to whom by God is given the sword, to the praise and defence of good men, and to revenge and punish all open malefactors. To Kings, moreover Princes, Rulers, and Magistrates, to affirm, that chiefly and most principally the reformation and purgation of Religion appertaineth, so that not only they are appointed for civil policy but also for maintenance of the true Religion, and for suppressing of Idolatry and Superstition whatsoever, 
1 Chron. 22.23, 24, 25. Chap. 26. 2 Chron. 29.30, 31, chap. 2 Chron. 34, & 35. chap.  as in David, josaphat, Ezekias, josias, and others highly commended for their zeal in the cause, may be espied. And therefore we confess and avow, that such as resist the supreme Powers (doing that which appertaineth to their charge) do resist God's Ordinance, and therefore cannot be guiltless: And further we affirm, that whosoever deny unto them their aid, counsel, and comfort, while the Princes and Rulers vigilantly travel in the executing of their Office, that the same men deny their help, support and counsel to God, who by the presence of his Lieutenant craveth it of them.   

XXV. The gifts freely given to the Church.  
ALbeit that the word of God truly preached the Sacraments rightly ministered, and discipline executed according to the Word of God, be the certain and infallible signs of the true Church, 
Mat. 13.24, 25, 26, etc.  yet do we not so mean, that every particular person joined with such a company, be an Elect Member of Christ Jesus, for we acknowledge and confess that Darnell, Cockle, and Chaff may be sown, grow in great abundance, lie in the midst of the Wheat, 
Mat. 13 20, 21  that is, the Reprobate may be joined in the society of the Elect, and may externally use with them the benefits of the Words and Sacraments. 
Rom. 10.9, 13.  But such being but temporal professors in mouth, but not in heart, do fall back and continue to the end. And therefore have they no fruit of Christ's death, resurrection and ascension. But such as with heart unfeigned believe, and with mouth boldly confess the Lord Jesus (as before we have said) shall most assuredly receive these gifts, 
Rom. 7, etc. 2 Cor. 5.21.  first in this life remission of sins, and by faith only in Christ's blood, in so much, that albeit sin remain and continually abide in these mortal bodies, 
John 5.28, 29. Apoc 20.28. Heb 19 25, 26, 27.  yet it is not imputed unto us, but is remitted and covered with Christ's justice. Secondly, in the general judgement there shall be given to every man and woman resurrection of the flesh For the Sea shall give her dead, the earth those that therein be enclosed; yea, the Eternal our God shall stretch out his hand upon the dust, 
Mat 25 31. Apoc. 14.10.  and the dead shall arise incorruptible, and that in the substance of the same flesh that every man now bears, to receive according to their works glory and punishment, for such as now delight in vanity, 
Rom. 26.7, 8, 9, 10.  cruelty, filthiness, superstition, or idolatry shall be adjudged to the fire inextinguible, 
Phil. 3 21. 1 Cor, 15.28.  in the which they shall be tormented for ever, as well in their body, as in their souls; which now give to serve the devil in all abomination. But such as continue in well doing to the end, boldly professing the Lord Jesus, to whose glorified Body all his Elect shall be like, when he shall appear again to Judgement, and shall render up the Kingdom to God his Father, who then shall be, and ever shall remain All in All things God blessed for ever: To whom, with the Son, and with the holy Ghost, be all Honour and Glory, now and for ever. Amen.   Arise, O Lord, and let thine enemies be confounded; let them fly from thy presence that hate thy holy Name: Give thy servants strength to speak thy Word in boldness, and let all Nations attain to thy true knowledge.  

This we confirmed, 1567. in the first Parliament of james 6 held by the Earl Murray, and all Acts in any Parliament before whatsoever, against the truth, abolished.  These Acts and Articles were read in face of Parliament, and ratified by the three States of this Realm, at Edinburgh the 17 day of july, in the year of our Lord 1560.  

The Lord of the Articles are a Committee of 24. whereof in former times, there was eight Lords, eight Churchmen, who were called Lords, and eight Commons: So from the greater part they were named Lords, and of the Articles, Because all Articles and Heads that are to pass in Parliament are first brought to them, who having discussed them, sends them to the House of Parliament. The latin Histories calls their Lords of the Articles Apolecti.  This our Confession was publicly read, first in audience of the Lords of the Articles; and after, in the audience of the whole Parliament, where were present, not only such as professed Christ Jesus, but also a great number of the adversaries of our Religion, such as the forenamed Bishops, and some other of the Temporal State, who were commanded in God's Name to object, if they could say any thing against that Doctrine. Some of our Ministers were present, standing upon their feet, ready to have answered, in case any would have defended Papistry, and impugned our affirmatives. But while that no objection was made, there was a day appointed for concurrence in that and other Heads. Our Confession was read every Article by itself over again, as they were written in order, and the voice of every man was required accordingly. Of the Temporal State, only gave their voice on the contrary, the Earl of Athol, the Lords Simmerwaile and Borthwicke: And yet for their disassenting, they produced no better reason, but, We will believe as our Fathers believed. The Bishops (Papistical we mean) spoke nothing. The rest of the whole three States by their public Votes, affirmed the Doctrine; and the rather, Because that fain the Bishops would, but durst say nothing on the contrary; 
The Earl Martial his pious voice in Parliament.  for this was the Vote of the Earl Martial; It is long since I have had some favour unto the Truth, and since that I have had a suspicion of the Papistical Religion. But I praise my God, who this day hath fully resolved me in the one and the other: For seeing that the Bishops, who for their learning can, and for their zeal that they should bear to the Verity, would, as I suppose, have gainsaid any thing that directly repugneth to the Verity of God. Seeing, I say, the Bishops here present speak nothing in the contrary of the Doctrine proposed, I cannot but hold it for the very Truth of God, and the contrary to be deceivable Doctrine. And therefore so far as in me lieth, I approve the one, and condemn the other: And do farther ask of God, That not only I, but also all my posterity, may enjoy the comfort of the Doctrine that this day our ears have heard. And yet more I must Vote, as it were by way of Protestation, That if any person Ecclesiastical shall after this oppose themselves to this our Confession, that they that have no place nor credit; considering that they having long advertisement, and full knowledge of this our Confession, none is now found in lawful, free, and quiet Parliament to oppose themselves to that which we profess: And therefore if any of this Generation pretend to do it after this, I protest he be reputed rather one that loveth his own commodity, and the glory of the world, than the Truth of God, and the salvation of men's souls.  
After the Voting and Ratification of this our Confession by the whole Body of the Parliament, there were also pronounced two Acts; the one against the Mass, and the abuse of the Sacraments; and the other against the Supremacy of the Pope. The Tenor whereof followeth.  

An Act against the Mass, and the Sayers and Hearers thereof.  
IN the Parliament holden at Edinburgh the tenth of july, the year of God, 1560. 
This Act is particularly confirmed 1567. in the Parliament under james 6. holden by the Earl Murr●y.   
The said Parliament being continued to the first of August next thereafter following, with continuation of days, upon the twenty fourth day of the said month of August, the three States then being present: The which day, forsomuch as Almighty God, by his most true and blessed Word, hath declared the Reverence and Honour which should be given to him; and by his Son jesus Christ hath declared the true use of the Sacraments, willing the same to be used according to his Will and Word; By the which it is notorious, and perfectly known, That the Sacraments of Baptism, and of the Body and Blood of jesus Christ, hath been this long time past, corrupted by the Papistical Church, and by their Ministers. And at this present time, notwithstanding the Reformation already made according to God's Word; yet nevertheless, there is some of the same Pope's Church that stubbornly persevereth in their wicked Idolatry, saying Mass, and Baptising conform to the Pope's Church, profaning therethrough the Sacraments aforesaid in quiet secret places, regarding therein neither God nor his Word:  
Therefore it is Decreed and Ordained in this present Parliament, That no manner of person or persons, in any time coming, administrate any of the Sacraments secretly, in any manner of way, but they that are admitted, and having power to that effect; Nor say Mass, nor yet hear Mass, nor be present thereat, under the pain of confiscation of all their goods, and punishing of their bodies at the discretion of the Magistrates within whose jurisdiction such persons happeneth to be apprehended for the first fault; banishing out of the Realm for the second fault, and chastising by death for the third fault. And Ordaineth all Sheriffs, Stewards, Baylies, and their Deputies, Provosts and Bailiffs of Burroughs, and other judges within this Realm, to make diligent suit and inquisition within their Bounds, where any such usurped Ministry is used, Masse-saying, or they that be present at the doing thereof, ratifying, and approving the same, and take, and apprehend them, to the effect, that the pains above written may be executed upon them.  
 
Extractum de Libro Parliamenti, per me, etc.  
Sic Subscribitur. jacobus Magill.   

The Act for the abolishing of the Pope, and his usurped Authority in SCOTLAND.  

This also was confirmed by one particular Act 1567. by the Parliament holden by the Earl Murray.  IN the Parliament holden at Edinburgh the tenth of July, the year of God 1560. And thereafter continued to the first day of August next thereafter following, with continuation of days upon the 24 of the said Month of August, the three States then being present, understanding that the jurisdiction and Authority of the Bishop of Rome, called the Pope, used in this Realm in times past hath been very hurtsome and prejudicial to our Sovereign's Authority and Commonweal of this Realm. Therefore hath decreed and ordained, That the Bishop of Rome hath no jurisdiction nor Authority in this Realm in times coming. And that none of our said Sovereign's Subjects, claim, and desire in any time hereafter title or right by the said Bishop of Rome, or his sect, to any thing within this Realm, under the pains of Baratrie, that is to say, Proscription, banishment, and never to brook and enjoy honour, office, nor dignity within this Realm; and the contraveners hereof to be called before the justice, or his Deputies, or before the Lords of the Session, and punished therefore, confirm to the Laws of this Realm; and the furnishers of them with fynance of money, and purchasers of their title of right, or maintainers or defenders of them, shall incur the same pains: And that no Bishop, nor other Prelate of this Realm, use any jurisdiction in times to come, by the said Bishop of Rome's Authority, under the pain aforesaid.  
 
Extractum de Libro Parliamenti, per me, Ut supra.   
These and other things orderly done in lawful and free Parliament, we directed to France to our Sovereign Sir james Sandelandes Lord of Saint- john, with the Acts of the said Parliament, that by them they might be ratified, according to the promises of their Majesty's Commissioners made to us, as by the Contract of Peace may evidently appear. But how the said Lord of Saint john was received and used, we list not to rehearse: But always no ratification brought he unto us, but that we little regarded, or yet do regard; for all that we did, was rather to show our dutiful obedience, then to beg of them any strength to our Religion, 
Note this diligently.  which from God hath full power, and needed not the suffrage of man, but in so far as man had need to believe it, if that ever he shall have participation of the life everlasting. But somewhat must we answer to such as since hath whispered, that it was but a pretended Parliament, a privy Convention and no lawful Parliament. 
Quest.  Their reasons are, The King and Queen were in France, there was neither Sceptre, Sword, nor Crown born, etc. 
Answ.  And some Principal Lords were absent. We answer, That we rather wish the Papists to be quiet then too curiously to travel in that Point: for it may be, while they think to hurt us, they give the Queen and her authority a great blow, and yet amend themselves nothing. For in whose default we pray you was the Queen absent from this Realm? We think they will not be so shameless as that they will blame the Protestants thereof. Her person was absent, and that to no small grief of our hearts: But were not the States of her Realm assembled in her name? Yea, had they not her full power and Commission, yea, the Commission and commandment of her head the King of France, to convocate that Parliament, and to do all things that may be done in lawful Parliament? 
Note this I pray you for these day's sake.  Even as if our Sovereigns had been there in proper persons: If they will limit the power of Princes to the places only where their bodily presence is, it will be thought strange; for so not only shall Kings be compelled to content them with one Realm, but also with one City: For the bodily presence of Kings can no more be in divers cities at one instant, then that they can be in divers Realms. Hitherto we have understood, that wheresoever the great Councillors of the King with his power and Commission are assembled, to do any thing at his just commandment, That there is the King's sufficient presence and authority, wheresoever his own body be living at freedom and liberty; which if the Papists deny, we will find faults with them, and with the Princes whom they have abused, that more will annoy them, than any thing that we can lose by the insufficiency of that Parliament: Which nevertheless we are bold to affirm to have been more lawful and more free, than any Parliament that they are able to produce this hundred years before it, or yet any that hath ensued since it was, (he means until 1566. when this Book was written) for in it the voices of men were free, and given in conscience, in others they were bought, or given at the devotion of the misled Prince. All things in it concluded, are able to abide the trial, and not to be consumed at the proof of the fire: of others the godly may justly call in doubt things determined. To the Sword and Sceptre, nor yet to the absence of some Lords, we answer nothing. For our adversaries know well enough that the one is rather a pomp, and vainglorious ceremony, than a substantial point of necessity required to a lawful Parliament: And the absence of some prejudges not the powers of the present duly assembled: Providing, that due advertisement be made unto them. But now we return to our History.  
The Parliament dissolved, consultation was had, how the Church might be established in a good and godly policy, which by the Papists was altogether defaced. Commission and charge was given to Master john Winram Sub-priour of S. Andrews, Master john Spottiswood, john Willock, Master john Dowglas rector of S. Andrews, Master john Row, and john Knox, to draw in a Volume the Policy and Discipline of the Church, as well as they had done the Doctrine, which they did, and presented it to the Nobility, 
See how this agree● with the worldlings now adays.  who did peruse it many days. Some approved it, and willed the same to have been set forth by a Law, others perceiving their carnal liberty and worldly commodity somewhat to be impaired thereby, grudged, in so much that the name of the Book of Discipline became odious unto them. Every thing that repugned to their corrupt imaginations was termed in their mockage, Devout imaginations. The cause we have before declared, some was licentious, some had greedily gripped the possessions of the Church; and others thought that they would not lack their part of Christ's Coat, yea, and that before that ever he was Crucified, as by the Preachers they were oft rebuked. The chief great man that had professed Christ Jesus, and refused to subscribe the Book of Discipline, 
What blessings hath been since in the house of Erskin, they know best.  was the Lord Erskin. And no wonder, for besides that, he had a very evil woman to his wife, if the Poor, the Schools, and the Ministry of the Church had their own, his Kitchen would lack two parts and more, of that which he unjustly now possesseth. Assuredly some of us hath wondered how men that profess godliness could of so long continuance hear the threatenings of God against thiefs and against their houses, and knowing themselves guilty, in such things as were openly rebuked, and that they never had remorse of conscience, neither yet intended to restore any thing of that which long they had stolen and reft. There were none within the Realm more unmerciful to the poor Ministers than were they which had greatest rents of the Churches. But in that we have perceived the old Proverb to be true; Nothing can suffice a wretch. And again, The belly hath no ears. Yet the same Book of Discipline was subscribed by a great part of the Nobility; To wit, The Duke, the Earl of Arrane, the Earls Argyle, Glencarn, Mershell, Menteth, Morton, Rothesse's, Lord james after Earl of Murray, Lords Yeaster, Boyd, Uchiltrie, Master of Maxwell, Lord Lindsay elder, and the Master after Lord Barons, Drunlaurige, Lothingwar, Garleisse, Bargany, Master Alexander Gordon Bishop of Galloway, (this Bishop of Galloway, as he renounced Popery, so did he Prelacy, witness his subscription of the Book of Discipline, as the rest of the Prelates did who did join to the Reformation) Alexander campbel Deane of Marray, with a great number more subscribed and approved the said Book of Discipline in the Town-Buith of Edinburgh, the 27 day of January, the year of our Lord God 1560. by their approbation; In these words: WE which have subscribed these presents, having advised with the Articles herein specified, and as is abovementioned from the beginning of this Book, thinks the same good and conform to God's Word in all points conform to the Notes and Additions thereto, 
Note how although the Prelates being convinced of the truth, did subscribe unto it, yet it was with this Proviso, That they should enjoy their rents for their lives.  asked, and promise to set the same forward at the uttermost of our powers. Providing that the Bishops, Abbots, Priors, and other Prelates and Beneficed men which else have adjoined themselves to us, brook the revenues of their Benefices during their life times, they sustaining and upholding the Ministry and Ministers, as is herein specified, for Preaching of the Word and Ministering of the Sacraments.  
What be the contents of the whole Book, and how that this promise was illuded from time to time we shall after hear.  
Shortly after the said Parliament were sent from the Council Ambassadors to England, the Earls Morton and Glencarne, together with William Maitland of Lethington, younger. The chief point of their Commission was earnestly to crave the constant assistance of the Queen's Majesty of England, against all foreign invasion and common enemies.  
That same time was the Castle of Semple hard besieged and taken. Because the Lord thereof disobeyed the Laws and Ordinances of the Council in many things, and especially in that, that he would maintain the Idolatry of the Mass, and also, that he beset the way to the Earl of Arrane, with a great gathering, as he was riding with his accustomed company. The Papists were proud, for they looked for a new Army from France at the next Spring, and thereof was no small appearance, if God had not otherwise provided. For France utterly refused the confirmation of the Peace contracted at Leith, would ratify no part of our Parliament, dismissed the Lord of Saint john, without a resolute answer, began to gather new Bands of throat-cutters, and to make great preparation for Ships. They further sent before them certain practisers, (amongst whom the Lord Seaton who had departed with the French out of Leith was one) to raise up new troubles within this Realm. 
Note men to their own country.  And all this came partly of the malice of the house of Guise, who had avowed to revenge the displeasure of their sister both upon England and Scotland, and partly by instigation of proud Beton, falsely called Bishop of Glasgow, of Dury Abbot of Dunfermeling, and Saulles Seaton, and Master john Sinclair Deane of Restalrige, with such others of the French faction, who had openly spoken, That they had refused all portion of Scotland, unless that it were under the government of a Frenchman. Recompense them (O Lord) as thou knowest most expedient for thine own glory, and for the perpetual shame of all Traitors to their Commonwealth. The certain knowledge of all these things came to our ears, whereat many were afraid, and divers suspected that England would not be so forward in times to come, considering that their former expenses were so great. The principal comfort remained with the Preachers, 
Note this for our days.  for they assured us in God's Name that God would perform in all perfection that work in our hands. The beginning whereof he had so mightily maintained, because it was not ours, but his own. And therefore exhorted us, That we should constantly proceed to reform all abuses, and to plant the Ministry of the Church, as by God's word we might justify it; and then commit the success of all to our God, 
Let this teach us to seek God.  in whose power the disposition of Kingdoms standeth. And so we began to do, for troubles appearing, made us give ear to the admonitions of God's servants. And while that we had scarcely begun again to implore the help of our God, and to show some signs of our obedience unto his Messengers, and holy Word, Lo the mighty hand of God from above sent unto us a wonderful and most joyful deliverance: 
The death of the young King of France husband to our Queen.  For unhappy Francis, husband to our Sovereign, suddenly perished of a rotten ear. But because the death of that young man was not only the cause of joy to us in Scotland, but also by it were the faithful in France delivered as it were from the present death. We think expedient to speak of the same somewhat more largely.  
These cruel and conjured enemies of God and of all godliness, the Duke of Guise, the Cardinal of Lorraine, and their faction, who then at their own appetite played the Tyrants in France, had determined the destruction of all that professed the true knowledge of Jesus Christ within that Realm. What tyranny late before they had used at Amboyse, the History of France doth witness: now in Orleans in the month of November, conveaned the King, unhappy Francis, the Queen our Sovereign, and the Queen mother of the King, the Duke of Guise, with all his faction: The King of Navarre, and the Prince of Condie, his brother.  
So that great was the confluence of the Nobility, but greater was the assembly of the murderers, for there was not a Hangman in all France which was not there. The prisons were full of the true servants of God: The King of Navarre, and the Prince of Condie were constituted Prisoners. The Sheriff of Orleans, a man fearing God, was taken, and so were many others of the Town. Briefly, there was none that professed God or godliness within that Town, that looked not for the extremity, for the Walls and Gates were night and day kept with the Garrisons of the Guysians, miserable men were daily brought in, to suffer judgement, but none was suffered to depart forth, but at the devotion of the Tyrants.  
And so they proceeded till the tenth or twelfth of December, when that they thought time to put their bloody council in execution, and for that purpose conclusion was taken, That the King should depart out of the Town, and lie at a certain place; which was done to this intent, That there should no suit be made to the King for the safety of any man's life, whom they thought worthy of death. And so was the King's house in Orleans broken up, his beds, coffers, and tapestry sent away, his own boots put on, he sitting at the Mass immediately hereafter to have departed, and so their tyranny to have begun.  
When all things, we say, were in this readiness to shed the blood of innocents', the eternal, our God, who ever watcheth for the preservation of his own, began to work, and suddenly did put his own work in execution, for as the said King sat at Mass, he was suddenly stricken with an Aposthume, in that deaf ear that never would hear the Truth of God, and so was he carried to a void and empty house, laid upon a palliase unto such time as a Cannaby was set up unto him, where he lay till the fifteenth day of December, 
15. December 1560.  in the year of God 1560. When his glory perished, and the pride of his stubborn heart vanished in smoke; And so was the snare broken; The Tyrants disappointed of their cruelty; Those that was appointed to death, raised, as it were, out of their graves; And we, who by our foolishness had made ourselves slaves to strangers, were restored again to freedom and liberty of a free Realm.  
O that we had hearts deeply to consider what are thy wondrous works (O Lord) that we might praise thee in the midst of this most obstinate and wicked generation, and leave the memorial of the same to our posterities, which alas, we fear shall forget these thy inestimable benefits.  
Some in France, after the sudden death of Francis the 2. and calling to mind the death of Charles the 9 in blood; and the slaughter of Henry the 2. did remark the Tragical ends of these three Princes, who had persecuted God's servants so cruelly by their instruments the Guisians, and by their Pens both in Prose and Verse, did advise all other Princes not to authorise any Persecution or wrong done unto God's servants, left they should have the like end. And indeed the following Kings of France unto this day, hath found this true by their infortunate and unexpected ends.  
The death of this King made great alteration in France, England and Scotland; France was erected in some esperance that the tyranny of the Guisians should no longer reign above them, because God at unawares had broken the staff whereupon they leaned; but alas, they were deceived: For the simplicity of some was so abused, that against the Laws of the Realm, to the Queen mother was committed the Regiment, which lifted up as well the Duke of Guise, as the cruel Cardinal, for a season. The Queen of England, and the Council, remitted our Ambassadors. The pride of the Papists of Scotland began to be abated, and some that ever had shown themselves enemies unto us, began to think, and plainly to speak (amongst whom the old Sheriff of Air was one) That they perceived God to fight for us. The Earl of Arrane having suffered repulse in his design to marry the Queen of England, he began to fancy unto himself that the Queen of Scotland bore unto him some favour: And so he wrote unto her, and sent for credit a Ring, which the said Queen our Sovereign knew well enough. The Letter and Ring were both presented to the Queen, and by her received: Such answer was returned to the said Earl, after the which he made no further pursuit in that matter: And yet nevertheless he did bear it heavily in heart, and more heavily than his friends would have wished; for grief he was troubled in his understanding.  
The certainty of the death foresaid was signified unto us both by Sea and Land. By Sea received john Knox (who then had great intelligence both with the Churches abroad, and some of the Court of France) That the King was mortally sick, and could not well escape death. Which Letters received that same day at afternoon he passed to the Duke to his own lodging at the Church of Field, with whom he found the Lord james in conference alone: The Earl of Arrane was in jedburgh, to whom he opened such news as he had received, and willed them to be of good comfort; for, said he, the advertiser hath never deceived me: It is the same Gentleman that first gave us knowledge of the slaughter of Henry King of France; and showed unto them the Letter, but would not express the man's name. While they were reasoning in divers purposes, and he comforting them: For while (we say) they three were familiarly communing together, there came a messenger from the Lord Grace forth of Barwick, assuring him of the death of the K. of France. Which noised abroad, a general Convention of the Nobility was appointed to be holden at Edinburgh the fifteenth day of january following, in the which the Book of discipline was perused newly over again, for some pretended ignorance, by reason that they had not heard it. In that assembly was Master Alexander Anderson Subprincipall, and Under-Master of one of the Schools of Aberdein, a man more subtle and crafty than either learned or godly, called, who refused to dispute anent his faith, abusing a place of Tertullian, to cloak his ignorance. It was answered unto him, That Tertullian should not prejudge the Authority of the Holy Ghost, who by the mouth of Peter commandeth us to give reason of our faith to every one that requireth the same of us; It was farther answered, that we neither required him, neither yet any man to dispute in any point concerning our faith▪ which was grounded upon God's Word, and fully expressed in his holy Scriptures, for all that we believed without controversy. But we required of him, as of the rest of Papists, that they would suffer their Doctrine, Constitutions, and Ceremonies to come to trial. And principally, that the Mass and the opinion thereof by them taught unto the people, 
Note this well  might be laid to the square rule of God's Word, and unto the right Institution of Jesus Christ, That they might understand whether that their Preachers offended, or not, in that, that they affirmed. The Action of the Mass to be expressly repugning unto the last Supper of the Lord Jesus, The sayer of it to commit horrible blasphemy in usurping up-him the Office of Christ, The hearers to commit damnable Idolatry, and the opinion of it conceived to be a derogation, and as it were a disannulling of Christ's death. While the said Master Alexander denied, that the Priest took upon him Christ's office, to offer for sin, as he alleged, a Mass book was produced, and in the beginning of the Canon were these words read, Suscipe Sancta Trinitas hanc oblationem quam ego indignus peccator offero tibi vivo Deo & vero, pro peccatis meis, pro peccatis totius Ecclesiae vivorum & mortuum. Now said the reasoner, if to off●r for the sins of the whole Church, was not the Office of Christ Jesus, yea that Office that to him only might, and may appertain, let the Scripture judge. And if a vile Knave, whom ye call Priest, proudly taketh the same upon him, let your own Books witness. The said Mr. Alexander answered, Christ offered the propitiatory, and that could none do but he; but we offer the remembrance. 
Note.  Whereto it was answered, We praise God that ye have denied a sacrifice propitiatory to be in the Mass; and yet we offer to prove, that in more than a hundreth places of your Papistical Doctors this proposition is affirmed, The Mass is said to be a Sacrifice propitiatory. But the second part, where ye allege that ye offer Christ in remembrance; we ask first, Unto whom do ye offer him? and next by what authority are ye assured of well-doing? In God the Father there falleth no Oblivion: And if ye will shift and say, that ye offer it not as God, were forgetful, but as willing to apply Christ's merits to his Church. We demand of you, What power & commandment have ye so to do? We know that our Master Christ Jesus commanded his Apostles to do that which he did in remembrance of him, But plain it is, that Christ took bread, gave thanks, broke bread, and gave it to his disciples, saying, Take ye, eat ye, this is my body which is broken for you, do this in remembrance of me, etc. Here we find a commandment, to take, to eat, to take and to drink; but to offer Christ's Body either for remembrance or application, we find not: And therefore we say, To take upon you an Office which is not given unto you, is unjust usurpation, and no lawful power. The said Master Alexander being more than astonished, would have shifted; but then the Lords willed him to answer directly, whereto he answered, That he was better seen in Philosophy, then in Theologie. 
Note Lesley his answer.  Then was commanded M. john Leslie (who then was Parson of Une, and now Abbot of Londors, and after was made Bishop of Rosse) to answer to the former Argument; and he with great gravity began to answer, If our Master have nothing to say to it, I have nothing; for I know nothing but the Cannon Law: And the greatest reason that ever I could find there, is, Nolumus and Volumus, and yet we understand that now 
* That is, An. 1566 when this book was written.  he is the only Patron of the Mass. But it is no marvel, for we understand that he is a Priests get and Bastard, and therefore we should not wonder, albeit that the old truan Verse be true, Patrem sequitur sua proles. The Nobility hearing that neither the one nor the other would answer directly, said, We have been miserably deceived heretofore; for if the Mass may not obtain remission of sins to the quick and to the dead, Wherefore were all the Abbeys so richly doted and endowed with our Temporal lands.  
Thus much we thought good to insert here, because that some Papists are not ashamed now to affirm, That they with their reasons could never be heard, but that all we did, we did by mere force; when that the whole Realm knoweth, That we ever required them to speak their judgements freely, not only promising unto them protection and defence, but also that we should subscribe with them, if they by God's Scriptures could confute us, and by the same Word establish their assertions. But who can correct the leasings of such as in all things show them the sons of the Father of all lies. Preserve us, Lord, from that perverse and malicious Generation. Amen.  
At this same Assembly was the Lord james appointed to go to France to the Queen our Sovereign, and a Parliament was appointed to begin the 20 of May next following; for at that time was the return of the said Lord james looked for: and so was that Convention dissolved, without any other thing of importance concluded. The said Lord james prepared him for his journey (for albeit he passed in the public affairs, he sustained the charge of his own expenses; and yet there never passed from this Realm in the company of one man so many, and so honest thorough England to France. 
Note the liberality of the Earl Murray. ) Before he departed, he was forewarned, as well of the danger in France, as of the Queen's craft (not that we then suspected her nature, but that we understood the malice of her friends) he was plainly premonished, That if ever he condescended that she should have Mass publicly or privately within the Realm of Scotland, that then betrayed he the Cause of God, and exposed the Religion even to the uttermost danger that he could do. 
Note this diligently.  That she should have Mass publicly, he affirmed that he would never consent: But to have it secretly in her Chamber, Who could stop her? The danger was shown, and so he departed.  

The Form and Order of the Election of the Superintendent, and all other Ministers at Edinburgh, March the 9 1560. John Knox being then Preacher.  
FIrst, was made a Sermon, in the which these Heads were handled: First, The necessity of Ministers and Superintendents, or Overseers. The second, the crimes and vices that might unable them of the Ministry. Thirdly, the virtues required in them. Fourthly and lastly, Whether such as by public consent of the Church were called to such Office, might refuse the same.  
The Sermon finished, it was declared by the same Minister, maker thereof, That the Lords of the Secret Council had given Charge and Power to the Churches of Lowthian, to to choose Master john Spottiswood Superintendent or Overseer; And that sufficient warning was made by public Edict to the Churches of Edinburgh, Linliethquow, Sterlin, Tranent, Hadington, and Dumbar, as also to the Earls, Lords, Barons, Gentlemen, and others, that have, or that might claim to have Vote in Election, to be present that day, and that same hour. And therefore enquiry was made, Who were present, and who were absent. After was called the said john, who answering the Minister, demanded, If he knew any crime or offence to the said Master john, that might unable him to be called to that Office? and that he demanded thrice. Secondly, question was moved to the whole multitude, If there was any other whom they put in Election with the said Master john: The people were asked, If they would have the said Master john Superintendent or Overseer? If they would honour and obey him as Christ's Minister, and comfort and assist him in every thing pertaining to his Charge?  
They answered: We will and do promise unto him such obedience, as becometh Sheep to give unto their Pastor, so long as he remaineth faithful in his Office.  
Tne answers of the people, and their consent received, the questions were propounded to him that was to be elected.  
Question. Seeing that ye hear the thirst and desire of this people; Do ye not think yourself bound in conscience before God to support them, that so earnestly call for your comfort, and for the fruit of your labours?  
Answer. If any thing were in me able to satisfy their desire, I acknowledge myself bound to obey God calling by them.  
Question. Do ye seek to be promoted to this Office and charge, for any respect of worldly commodity, 
Where then are Pluralities and fatness of Livings in our days.  riches, or glory?  
Answer. God knoweth the contrary.  
Question. Believe ye not that the Doctrine of the Prophets and Apostles, contained in the Books of the Old and New Testaments, are the only true, and most absolute foundation of the Universal Church of Christ Jesus, in so much that in the same Scriptures are contained all things necessary to be believed for the salvation of mankind?  
Answer. I verily believe the same, and do abhor and utterly refuse all Doctrine alleged necessary to salvation, that is not expressedly contained in the same.  
Question. Is not Christ Jesus man of man, according to the flesh; to wit, The Son of David, The seed of Abraham, Conceived by the holy Ghost, Born of the Virgin his mother; and that he is the only Head and Mediator of his Church?  
Answer. He is, and without him there is neither salvation to man, nor life to Angel.  
Question. Is not the same Lord Jesus, The only true God, The eternal Son of the eternal Father, in whom all that shall be saved were elected before the foundation of the world was laid?  
Answer. I confess and acknowledge, and confess him in the Unity of his Godhead, to be God above all things blessed for ever.  
Question. Shall not they whom God in his eternal Council hath elected, be called to the knowledge of his Son, our Lord Jesus, and shall not they who of purpose are called in this life, be justified, and justification and free remission of sins is obtained in this life by free grace? Shall not the glory of the sons of God follow in the general Resurrection, when the Son of God shall appear in his glorious Majesty?  
Answer. This I acknowledge to be the Doctrine of the Apostles, and the most singular comfort of God's children.  
Question. Will ye not then contain yourself in all Doctrine within the bounds of this foundation? Will ye not study to promove the same, as well by your life, as by your Doctrine? Will ye not, according to the graces and utterance that God shall grant unto you, profess, instruct, and maintain the purity of the Doctrine contained in the sacred Word of God, and to the uttermost of your power? 
Let the Churchmen now adays look to this.  Will ye not gain-stand and convince the gainsayers, and the teachers of men's inventions?  
Answer. That do I promise in the presence of God, and of his Congregation here assembled.  
Question. Know ye not that the excellency of this Office to the which God hath called you, requireth that your conversation and behaviour be such, as that ye may be irreprehensible, yea, even in the eyes of the ungodly?  
Answer. I unfeignedly acknowledge, and humbly desire the Church of God to pray with me that my life be not slanderous to the glorious Gospel of Christ jesus.  
Question. Because you are a man compassed with infirmities, will you not charitably and with lowliness of spirit receive admonition of your brethren? And if ye shall happen to slide or offend in any point, will ye not be subject to the Discipline of the Church, as the rest of your brethren.  
The Answer of the Superintendent or Minister to be elected. I acknowledge myself a man subjected to infirmity, and one that hath need of correction and admonition, and therefore I most willingly subject myself to the wholesome Discipline of the Church, yea, to the Discipline of the same Church by which I am now called to this Office and Charge, and here in God's presence and yours, do promise obedience to all admonitions, secretly or publicly given; unto which, if I be found inobedient, I confess myself most worthy to be rejected, not only from this honour, but also from the society of the faithful in case of my stubbornness. 
W●at can the Prelates say to this.  For the vocation of God to bear charge within his Church, maketh not men Tyrants nor Lords, but appointeth them servants, Watchmen, and Pastors to the flock.  
Thus ended, question must be asked again of the multitude.  
Question. Require ye any further of this your Superintendent, or Overseer and Minister.  
If no man answer, let the Minister proceed.  
Question. Will ye not acknowledge this your brother for the Minister of Christ Jesus, your Overseer and Pastor? Will ye not reverence the Word of God that proceedeth from his mouth? Will ye not receive of him the Sermon of Exhortation with patience; not refusing the wholesome Medicine of your souls, although it be bitter and unpleasing to the flesh? Will ye not finally maintain and comfort him in his Ministry and watching over you, against all such as wickedly would rebel against God and his holy Ordinance?  
The people answered. We will: as we will answer to the Lord jesus, who hath commanded his Ministers to be had in reverence, as his Ambassadors, and as men that carefully watch for the salvation of our souls.  
Let the Nobility be urged with this. Ye have heard the duty and profession of this our brother by your consents appointed to this charge, as also the duty and obedience which God requireth of us towards him here in his Ministry. But because that neither of both are able to perform any thing without the especial grace of our God in Christ Jesus, who hath promised to be with us present even to the consummation of the world, with unfeigned hearts let us crave of him his benediction and assistance in this work begun, to his glory, and for the comfort of his Church.  

The Prayer.  
O Lord, to whom all power is given in heaven and on earth, thou that art the eternal Son of the eternal Father, who hast not only loved thy Church, that for the redemption and purgation of the same, hast humbled thyself to the ignominious death of the Cross, and thereupon hast shed thy most precious and innocent blood, to prepare to thyself a Spouse without spot, but also to retain this most excellent benefit in recent memory, hast appointed in thy Church, Teachers, Pastors, and Apostles, to instruct, comfort, and admonish the same; Look upon us mercifully, O Lord, thou that only art King, Teacher, and high Priest, to thine own flock: and send unto this our Brother, whom in thy Name we have charged with the chief care of thy Church within the bounds of L. such portion of thy holy Spirit, as thereby he may rightly divide thy Word, to the instruction of thy flock, and to the confutation of pernicious errors and damnable Superstitions. Give unto him, good Lord, a mouth and wisdom, whereby the enemies of thy Truth may be confounded, the Wolves expelled and driven from thy Fold, thy Sheep may be fed in the wholesome Pastures of thy most holy Word, the blind and ignorant may be illuminated with thy true knowledge. Finally, that the degrees of Superstition and Idolatry which now resteth within this Realm, being purged and removed, we may all not only have occasion to glorify thee our only Lord and Saviour, but also daily to grow in godliness and obedience of thy most holy will, to the destruction of the body of sin, and to the restitution of that image, to the which we were once created, and to the which after our fall and defection we are renewed by participation of thy holy Spirit, which by true Faith in thee we do profess, as the blessed of thy Father, of whom the perpetual increase of thy graces we crave, as by thee our Lord, King, and only Bishop we are taught to pray. Our Father, etc.   
The Prayer ended, the rest of the Ministers, if any be, and Elders of that Church present, in sign of their consent, shall take the elected by the hand. The chief Minister shall give the Benediction, as followeth;  God, the Father of our Lord Jesus Christ, who hath commanded his Gospel to be Preached, to the comfort of his Elect, and hath called thee to the Office of a Watchman over his people, multiply his graces with thee, illuminate thee with his holy Spirit; comfort and strengthen thee in all virtue; govern and guide thy Ministry, to the praise of his holy Name, to the propagation of Christ's Kingdom, to the comfort of his Church; and finally, to the plain discharge and assurance of thine own conscience in the day of the Lord Jesus; to whom with the Father and with the holy Ghost, be all honour, praise, and glory, now and ever. So be it. 

The last Exhortation to the elected.  
TAke heed to thyself, and unto the flock committed to thy charge, feed the same carefully, not as it were by compulsion, but of very love which thou bearest to the Lord Jesus. Walk in simplicity and pureness of life, as it becometh the true servant and the Ambassador of the Lord Jesus. Usurp not dominion nor tyrannical authority over thy brethren, be not discouraged in adversity, but lay before thyself the example of the Prophets, Apostles, and of the Lord Jesus, who in their Ministry sustained contradiction, contempt, persecution, and death: fear not to rebuke the world of Sin, Justice, and Judgement. If any thing succeed prosperously in thy Vocation, be not puffed up with pride, neither yet flatter thyself, as that the good success proceedeth from thy virtue, industry or care. But let ever that sentence of the Apostle remain in thine heart; What hast thou which thou hast not received? If thou have received, why gloriest thou? Comfort the afflicted, support the poor, and exhort others to support them. Be not careful for things of this life, but be fervent in prayer to God for the increase of his holy Spirit. And finally, behave thyself in this holy vocation, with such sobriety as God may be glorified in thy Ministry. And so shalt thou shortly obtain the Victory, and shalt receive the Crown promised, when the Lord Jesus shall appear in his glory, whose omnipotent Spirit assist thee and us to the end.  Sing 23. Psalm.   
As the servants of God uprightly traveled to have vice punished, and virtue planted; so did the devil ever stir up some in the contrary of both. There was a Law made against fornicators and adulterers, that the one and the other should be Carted thorough the Towns, and so banished, till that their repentance was offered and received. And albeit this was not the severity of God's Law, especially against adulterers, yet was it a great bridle to the malefactors, whereat the wicked did wondrously storm. It chanced that one Sanderson a Fletcher or Boutcher, was deprehended to have put away his lawful wife (under colour that he was lawfully parted after the manner of the Papistical Religion) and had taken to him another in his house. The complaint and slander proposed to the Church, and trial taken, That he was not married with the second woman, neither that he was able to prove that he was divorced by any order of the Law from the first, he was committed to the hands of the Magistrates, who according to the Laws commanded him to be Carted. But the rascal multitude inflamed by some ungodly Craftsmen, made insurrection, broke the Cart, boasted and threatened the Officers, and took away the malefactor. This was the beginning of farther evils, as we shall after hear. In this mean time, while Lord james (we say) was in France, there came an Ambassador from France, 

Ambassador from France, and his demands.  
See the study of France to divide the two Kingdoms newly bound for mantenance of Religion against the common enemies.   suborned, no doubt, with all craft that might, to trouble the state of Religion. His Demands were, first, That the League betwixt us and England should be broken. Secondly, That the ancient League betwixt France and Scotland should be renewed. Thirdly, And that the Bishops and Churchmen should be restored in their former places, and be suffered to intermit with their Livings. The Council delayed answer, until the Parliament appointed in May. In the mean time the Papists of Scotland practised with him. The Earls of huntley, Athol, Bothwell, and others, intended to have taken Edinburgh before the said Parliament. The whole Bishops assembled, and held Council in Sterlin. Some whispering there was, that the Duke, and the Bishop of Saint Andrews were too familiar; and some feared that the Authority of the Queen should have been usurped, by reason of her absence, 
Note.  and that the Duke was the second Person, for thereat had some of his pressed immediately after the death of the King of France. 
The Protestants faithfulness ill rewarded.  The Protestants thereof advertised, prevented them, and came to Edinburgh. The Earl of Arran stood constant with his brethren; there were some that carefully and painfully traveled that nothing prejudicial to the Queen's Authority should be done in the absence of the Lord james, to whom the Queen hath recompensed evil for good service. Master james Magill in that point did both stoutly and truly; for john Knox and he were then fallen in familiarity, in which they yet continue, 20 Octobris 1567. by reason that the said Master james had embraced the Religion, and professed it publicly. The Papists and Bishops disappointed of their principal enterprise, 
A foolish play used in time of darkness Hence we say any foolish thing to be like a play of Robin-Hood.  did yet make broil for trouble: For the rascal multitude were stirred up to make a Robin-Hood, which enormity was of many years left off, and condemned by Stature and Act of Parliament; yet would they not be forbidden, but would disobey and trouble the Town, especially upon the night: Whereat the Bailiffs offended, took from them some Swords and Ensigne, which was occasion that they that same night made a mutiny; kept the Gates of the Town, and intended to have pursued some men within their own houses; But that upon the restitution of their Swords and Ensigne, was stayed. And yet they ceased not to molest, as well the Inhabitants of Edinburgh, as divers Countrymen, taking from them money, and threatening some with farther injuries: Wherewith the Magistrates of the Town highly offended, took more diligent heed to such as resorted to the Town, and so apprehended one of the principal of that disorder, named Balloon, 
Some say his name is Killone.  a Shoemaker, whom they put to an Assizes; and being convinced (he could not be absolved, for he was the chief man that spoiled john Mubray of ten Crowns of the Sun) they thought to have executed Judgement upon him, and so erected a Gibbet beneath the Crosse. (Whether it came by Paction with the Provest and some other, or by instigation of the Craftsmen, who ever have been bend too much to maintain such vanity and riotousness, we fully know not) but suddenly there did arise a tumult, the Tolbuith was broken up, and not only the said Balloon, who before was condemned, was violently taken forth, but also all other malefactors were set at freedom, the Gibbet was pulled down, and despitefully broken. And thereafter, as the Provest, and some of the Council, assembled to the Clerks Chamber for consultation. The whole rascal banded together, with some known and honest Craftsmen, and intended invasion on the said Chamber; which perceived, the Provest, and such as were in his company, passed to the Tolbuiths, suspecting nothing that they would have been so enraged, to make new pursuit, after that they had obtained their intent: But they were suddenly deceived; for from the Castle hill they came with violence, and with stones, Guns, and such other Weapons as they had, and began to assault the said Tolbuiths, ran at the door of it, till that partly by stones cast from above, and partly by a Pistol shot by Robert Norwell, (which hurt one Tuedy) they were repulsed from the door. But yet ceased they not to cast and shoot in at the windows, threatening death to all that were within. And in very deed the malice of the Craftsmen, who were suspected to be the occasion of that tumult, bore no good will to divers of those that were with the Provest. The Arguments that the Craftsmen were the causes of that uproar, besides their first disorder that they had used before, in taking Sandersone from the execution of punishment, are two. The former, Archibald Deware, Patrick Shaugzie, with other six Deacons, came to john Knox, and willed him to solicit the Provest and the Town to delay the execution. Who did answer, That he had so oft solicited in their favours, that his own conscience accused him, That they used his labours for no other end, but to be a Patron to their impiety; for he had before made intercession for William Harlaw, john Frissell, and others that were convinced of the former tumult: They proudly said, That if it was not stayed, both he and the Bailiffs should repent it. Who answered, He would not hurt his conscience for the fear of any man: And so they departed; and the tumult, as said is, immediately thereafter did arise. The second Argument is; The tumult continued from two at afternoon, till after eight at night. The Craftsmen were required to assemble themselves together for deliverance of the Provest; but they passed to their four hours' penny, or afternoons Pint, and in their jesting, said, They will be Magistrates alone, let them rule the multitude alone. And so, contrary to the Oath which they had made, they denied their assistance, counsel, & comfort to the Provest and Bailiffs, which are arguments very probable that the said tumult rose by their procurement. The end thereof was, That the Provest and Bailiffs were compelled to give their hands writs, that they should never pursue any of those that were of that tumult, for any crime that was done in that behalf. And this was proclaimed at the Cross, after nine of the clock at night; and so was that trouble quieted: But the Nobility vowed, That they would not spare it, nor forget it; and so a great number of that faction were absent from the Town, till the arrival of the Queen. The whole multitude were holden excommunicate, and were admitted to no participation of the Sacraments, until such time as they satisfied the Magistrates, and made humble suit unto the Church. Of the death of the Queen Regent, we have heard before spoken; but of her Burial was nothing heard. And it may appear, That such matters are unworthy of remembrance: And if all things should be rightly weighed, we shall perceive Gods just Judgements, how secret soever that they be. Before we heard the barbarous inhumanity that was used at Leith by the French, who exposed the naked carcases of the slain, as it were in a spectacle despighting God. We have heard that the Queen Regent rejoiced at the sight, but her joy was suddenly turned into sorrow, as we have heard. The question was moved of her Burial: The Preachers boldly gainstood, 
Of the Queen Regent's death.  That any Superstitious Rites should be used within that Realm, which God of his mercy began to repugn. And so conclusion was taken, That her Burial should be deferred till farther advertisement; 
Note.  and so was she wrapped in a Coffin of Lead, and kept in the Castle, from the ninth of june, until the 19 of October, when she by Pynours was carried to a Ship, and so carried to France: what pomp was used there, we neither heard, nor yet regard: But in it we see, That she that delighted that others lay without Burial, got it neither so soon as she herself (if she had been of the counsel in her life) would have required it; 
Note.  neither yet so honourable in this Realm, as sometimes she looked for. As men do, so they receive.  
The Papists, a little before the Parliament, resorted in divers Bands to the Town, and began to brag, as that they would have defaced the Protestants: Which thing perceived, the brethren assembled, and went in such Companies, and yet in peaceable manner, that the Bishops and their Bands forsook the calsay or street. The Brethren understanding what the Papists meant, convened in Council in the Tolbuiths of Edinburgh the seven and twentieth of May, the year of God 1561. and after consultation, concluded, That an humble Supplication should be presented unto the Lords of the Secret Counsel, and unto the whole Assembly that then was convened, in the which should these subsequent Heads be required, and a Law to pass thereupon.  

1. First, That Idolatry, and all Monuments thereof should be suppressed throughout the whole Realm: That the sayers, hearers, maintainers, and hanters of the Mass, should be punished according to the Act of Parliament, as said is.  
2. That special and certain provision be made for the maintenance of the Superintendents, Ministers, Exhorters and Readers: That Superintendents and Ministers should be planted where none were: That punishment should be appointed for such as disobeyed or contemned the Superintendents in their Function.  
3. That punishment may be appointed for the abusers of the Sacraments, and for the contemners of the same.  
4. That no Letters of the Session, or Warrant from the judge, be given to answer or pay to any person of their Tenths, without especial provision that the Parishioners retain so much in their own hands, as is appointed for the maintenance of the Ministry: And that all such as are else given be called in and discharged; And likewise that no Sheriffs give Precepts to that effect.  
5. That neither the Lords of Session, nor any other judges, proceed upon such Precepts or Warnings passed at the instance of them that of late have obtained fewis of Vicarages and Parsons Manses, and Churchyards: And that six acres (if so much there be of the Gleebe) be always reserved to the Minister, according to the appointment of the Book of Discipline.  
6. That no Letters of Session, nor other Warrants, take place while the stipends contained in the Book of Discipline for maintenance of the Ministers, be first consigned in the hands at the least of the Principals of the Parishioners.  
7. That punishment be appointed against all such as purchase, bring home, or execute within this Realm the Pope's Bulls.   
The Tenor of the Supplication was this:  

PLease your Honours, and the wisdoms of such as are presently convened with you in Council, to understand, That by many arguments we perceive what the pestilent generation of that Roman Antichrist within this Realm pretendeth, to wit, That they would of new erect their Idolatry, take upon them Empire above our conscience, and so to command us, the true subjects of this Realm, and such as God of his mercy hath (under our Sovereign) subject unto us, in all things to obey their appetites. Honesty craveth, and conscience moveth us, to make the very secrets of our heart's patent to your Honours in that behalf, which is this; That before ever those Tyrants and dumb dog's Empire above us, and above such as God hath subjected unto us, that we the Barons and Gentlemen professing Christ jesus within this Realm, are fully determined to hazard life, and whatsoever we have received of God in Temporal things. 
Note diligently.  Most humbly therefore beseeching your Honours, That such order may be taken, that we have not occasion to take again the Sword of just Defence into our hands, which we have willingly (after God had given Victory both to your Honours and us) resigned over into your hands; To the end that God's Gospel may be publicly Preached within this Realm, The true Ministers thereof reasonably maintained, Idolatry suppressed, and the committers thereof punished, according to the Laws of God and man. In doing whereof your Honours shall find us not only obedient unto you in all things lawful, but also ready at all times to bring under order and obedience such as would rebel against your just authority, which in absence of our Sovereign we acknowledge to be in your hands, beseeching your Honours with upright judgement and indifferency, to look upon these our few Articles, and by these our brethren to signify unto us such answer again, as may declare your Honours worthy of that place, whereunto God (after some danger sustained) in his mercy hath called you. 
Let this also be considered, and referred to our times.  And let these enemies of God assure themselves, That if your Honours put not order unto them, that we shall shortly take such order, That they shall neither be able to do what they list, neither yet to live upon the sweat of the brows of such as are no debtors unto them. Let your honours conceive nothing of us, but all humble obedience in God. But let the Papists be yet once again assured, That their Pride and Idolatry we will not suffer.  
Directed from the assembly of the Church the 28 of May 1561. And sent by these brethren; The Master of Lindsay, The Laird of Lochinvar, The Laird of Pharmherst, The Laird of Whittingham, Thomas Menzeis Provest of Aberdeene, and George Lowell Burgess of Dundie.   
Upon the which Request and Articles, the Lords and Counsel aforesaid, made an Act and Ordinance, answering to every head of the foresaid Articles, and commanded Letters to be answered thereupon, which divers Ministers raised and copied, as in the Books of secret Council is yet to be found.  
And thus got Satan the second fall, 
Note.  after that he had begun to trouble the state of Religion, once established by Law. His first assault was by the rascal multitude, opposing themselves to the punishment of vice. The second was by the Bishops and their bands, in which he thought utterly to have triumphed: And yet he in the end prospered worse than ye have heard. In this mean time returned from France the Lord james, who beside his great expenses, and the loss of a box wherein was his secret purse, escaped a desperate danger in Paris: for his returning from our Sovereign (who then was with the Cardinal of Lorraine her Uncle in Rheims) understood of the Papists in Paris, they had conspired some treasonable act against him; for they intended either to have beset his house by night, or else to have assaulted him and his company as they walked in the streets: Whereof the said Lord james advertised by the Rinegrave, by reason of old familiarity which was betwixt them in Scotland; he took purpose suddenly and in good order, 
Note.  to depart from Paris, as he did the second day after that he arrived there: And yet could not he depart so secretly, but that the Papists had their privy ambushes: For upon the new decayed pont of change, they had prepared a Procession, which met the said Lord and his Company even in the teeth; and knowing that they would not do the accustomed reverence to them and their Idols, they thought thereupon to have picked a Quarrel: And so as one part passed by, without moving of hat to any thing that was there, they had suborned some to cry, Hugonots, and so cast stones. But God disappointed their enterprise; for the said Rinegrave, with other Gentlemen, being with the Lord james, rebuked the foolish multitude, and over-rode some of the foremost, and so the rest were dispersed, and he and his company safely escaped, and came with expedition to Edinburgh, while that yet the Lords and assembly were together, to the great comfort of many godly hearts, and to no little astonishment of the wicked: for from the Queen our Sovereign he brought Letters to the Lords, praying them to entertain quietness, and to suffer nothing to be attempted against the contract of Peace which was made at Leith, till her own home coming, and to suffer the Religion publicly established, to go forward, etc. Whereupon the said Lords gave answer to the French Ambassador, a Negative to every one of his Petitions.  
The Lords Answer to the French Ambassador.  


Reader remark the advantages that Scotland hath from France.  1. And first, That France had not deserved at their hands, that either they or their posterity should enter with them again in any League or Confederacy, offensive or defensive, seeing that so traitorously and cruelly they had persecuted them, their Realm and Liberties, under pretence of amity and Marriage.  
2. Secondly, That besides their conscience, they could not take such a worldly shame, as without offence committed to break the League, which in God's Name they had made with them, whom he hath made instruments to set Scotland at freedom from the tyranny of the French, at least of the Guisians and of their faction.  
3. And last, That such as they called Bishops and Churchmen, they knew neither for Pastors of the Church, neither yet for any just possessors of the patrimony thereof. 
A good Character of Bishops.  But understand them perfectly to be Wolves, Thiefs, Murderers, and idle Bellies; and therefore as Scotland hath forsaken the Pope and Papistry, so could not they be debtors to his forsworn Vassals.   
With these answers departed the said Ambassador, and the Lords of secret Counsel made an Act, that all places and Monuments of Idolatry should be destroyed. And for that purpose was directed to the West, the Earl of Arrane, having joined with him the Earls of Argile and Glencarne, together with the Protestants of the West, who burned Paslay (the Bishop of Saint Andrews, who was Abbey thereof, narrowly escaped) cast down Failfurd, Kylwinning, and a part of Cosraguell: The Lord james was appointed to the North, where he made such Reformation, as nothing contented the Earl of Huntly, and yet seemed he to approve all things. And thus God so potently wrought with us, 
Let us stick to God, and he will not leave us.  so long as we depended upon him, that all the World might see his potent hand to maintain us, and to fight against our enemies: yea, most to confound them, when that they promised to themselves victory without resistance. Oh that we would rightly consider the wondrous works of the Lord our God.  
In the Treaty of Peace contracted at Leith, there were contained certain Heads that required the Ratification of both Queens. The Queen of England, according to her Promise, Subscription, and Seal, without any delay performed the same, and sent it to our Sovereign, by her appointed Officers. But our Sovereign (whether because her own crafty nature thereto moved her, or that her Uncle's chief Counsellors so would, we know not) with many delays frustrated the expectation of the Queen of England, as by the Copy of a Letter sent from the Ambassador of England to his Sovereign we may understand.  
The Ambassador's Letter.  
MADAM,  
I Sent Summer to the Queen of Scots for audience, who appointed me to come to her the same day after dinner, which I did. To her I did remember your Majesty's hearty commendations, and declared unto her your Majesty's like gladsomeness of her recovery from her late sickness, whose want of health, as it was grievous unto your Majesty, so, I told her, did you congratulate, and greatly rejoice of the good terms of health she was in for the present. After these offices of civility, I put her in remembrance again what had passed from the beginning, in the matter of your Majesty's demand of Ratification, according to the Tenor of the said Treaty, as well by me at the first, as afterward by my Lord of Bedford, at his being here, and also followed sithence again by me in open audience, and by my Letter to her being in Lorraine, adding hereto your Majesty's further commandment, and re-charge to me again presently to renew the same demand, as before had been done.  
At Paris the 23 of June 1561.  
The said Queen made answer as followeth.  
Monsieur L'Ambassadour,  
I Thank the Queen, my good sister, for this gentle visitation and congratulation of this my recovery, and though I be not yet in perfect health, yet, I thank God, I feel myself in a very good case, and in way of a full recovery. And for answer to your demand (quoth she) of my Ratification, I do remember all these things that you have recited unto me: And I would the Queen my good sister should think that I do defer the resolute answer in this matter, and performing thereof, until such time as I might have the advises of the Nobles and States of mine own Realm, which I trust shall not be long a doing, for I intent to make my voyage thither shortly. 
Fair words to no purpose.  And though this matter (quoth she) doth touch me principally, yet doth it also touch the Nobles and States of my Realm too: and therefore it shall be meet that I use their advices therein. Heretofore they have seemed to be grieved, that I should do any thing without them. And now they would be more offended, if I should proceed in this matter of myself without their advices. I do intend (quoth she) to send Monsieur Dosell to the Queen your Mistress my good sister, who shall declare that unto her from me, that I trust shall suffice her. By whom I will give her to understand of my journey into Scotland, I mean to embark at Calais. The King of France hath lent me certain Galleys and Ships to convey me home, 
That was a secret Lardon.  and I intent to require of my good Sister those favours that Princes use to do in those cases. 
She meant she would seek a safe conduct.  And though the terms wherein we have stood heretofore, have been somewhat hard, 
* Ever till that she may show her evil will.  yet I trust that from henceforth we shall accord together as Cousins and good Neighbours. I mean (quoth she) to retire all the French men forth of Scotland, who had given jealousy to the Queen my Sister, and discontent to my Subjects; so as I will leave nothing undone to satisfy all parties, 

If France would have sustained them they had not yet departed.  
The second secret Lardon. The Arms of England were usurped.   trusting the Queen my good Sister will do the like; and that from henceforth none of my disobedient Subjects (if there be any such) shall find aid or support at her hands. I answered, That I was not desirous to fall into the discourse how those hard terms first began, nor by what means they were nourished, because therein I must charge some party with injury, and peril offered to the Queen my Mistress, which was the very ground of those matters. But I was well assured there could be no better occasion offered to put the former unkindness in forgetfulness, then by ratifying the Treaty of Peace, for that should repay all injuries past. And Madam, quoth I, where it pleased you to suspend and delay the ratification, until you have the advices of the Nobles and States of your Realm, the Queen my Mistress doth nothing doubt of their conformity in this matter, 

Your Papists and ours have practised, and still practise division.  
So that she might have England to the Pope's Religion I think she said not amiss.  
The fear of God in the heart of Elias 〈◊〉 disobedient to cursed 〈◊〉.   because the Treaty was made by their consents. The Queen answered, yea, by some of them, but not by all; it will appear, when I come amongst them, whether they be of the same mind that you say they were then of: But of this I assure you, Monsieur Lambassadour (quoth she) I for my part am very desirous to have the perfect and the assured amity of the Queen my good sister, and will use all the means I can, to give her occasion to think that I mean it indeed. I answered, Madam, the Queen my Mistress you may be assured will use the like towards you, to move you to be of the same opinion towards her. Then (said she) I trust the Queen your Mistress will not support nor encourage none of my Subjects to continue in their disobedience, nor to take upon them things that appertain not to Subjects (this we may answer here, It appertaineth to Subjects to worship God as he hath commanded, 
N●te.  and to suppress Idolatry, 
〈…〉 his 〈…〉 well to 〈…〉 as 〈◊〉 the subjects.  by whom so ever it be erected or maintained.) You know (quoth she) there is much ado in my Realm about matters of Religion. And though there be a greater number of a contrary Religion unto me than I would there were, yet there is no reason that Subjects should give a Law to their Sovereign, and specially in matters of Religion, which I fear (quoth she) my Subjects shall take in hand (answer for the part of Scotland, and if so they had done, they had escaped Gods heavy indignation which hath been felt, and still hangeth over this Realm, for the Idolatry, and other abominations committed in the same, which shall not cease till that it be suppressed) I answered, Madam, your Realm is in none other case at this day, than all other Realms through Christendom are. The proof whereof you see verified in this Realm. And you see what great difficulty it is to give order in this matter, though the King of France and all his Council be very desirous thereunto. Religion is of the greatest force that may be; you have been long out of your own Realm, so as the contrary Religion to yours had won the upper hand, and the greatest part of your Realm: Your mother was a woman of great experience of deep dissimulation and policy, as they term it now adays, and kept that Realm in quietness, till she began to constrain men's consciences; and as you think it unmeet to be constrained by your subjects, so it may please you to consider, The matter is as intolerable to them to be constrained by you, 
Note.  in matters of conscience; for the duty due to God cannot be given to any other, without offence of his Majesty. Why (said she) God doth command subjects to be obedient to their Princes, and commandeth Princes to read his Law, and govern thereby themselves, and the people committed to their charges. Answer. Yea, Madam (quoth I) in those things that be not against his Commandments. Well (quoth she) I will be plain with you: The Religion that I profess, I take to be most acceptable to God; and indeed, neither do I know, 
The third Lardon of accusing England of inconstancy in Religion.  nor desire to know any other. Constancy doth become all folks well, but none better than Princes, and such as have rule over Realms, and specially in matters of Religion (the Turk is as constant in his Alcoran, as the Pope and his Sect are in his Constitutions) I have been brought up (quoth she) in this Religion, and who might credit me in any thing, if I should show myself light in this case. And though I be young, and not well learned, yet I have heard this matter oft disputed by my Uncle the Cardinal, with some that thought they could say somewhat in the matter; and I found therein no great reason to change my opinion (neither yet did the high Priest, when Christ Jesus did reason in his presence. But what was the Cardinal compelled to confess at Poysie?) Madam (quoth I) if you will judge well in that matter, you must be conversant in the Scriptures, which are the Touchstone to try the right from the wrong. Peradventure you are so partially affected to your Uncle's arguments, that you could not indifferently consider the other party: Yet this I assure you, Madam (quoth I) your Uncle the Cardinal, in conference with me about these matters, hath confessed, That there be great errors and abuses come into the Church, and great disorder in the Priests and Clergy, 
Notwithstanding his own disorder.  in so much that he desired and wished that there might be a Reformation of the one, and of the other. I have oftentimes heard him say the like (quoth she.) Then I said, Well, I trust God will inspire all you that be Princes, that there may be some good order taken in this matter, so as there may be one Unity in Religion thorough all Christendom. God grant (quoth she) but for my part you may perceive I am none of those that will change my Religion every year. And, as I told you in the beginning, I mean to constrain none of my subjects, but would wish that they were all as I am; and I trust they shall have no support to constrain me. I will send Monsieur Dosell (quoth she) to you before he go, to know whether ye will any thing in England. I pray you so order yourself in this matter betwixt the Queen my good sister and me, that there may be perfect and assured Amity betwixt us; for I know (quoth she) Ministers may do much good and harm. I told her I would faithfully and truly make declaration of all that she said unto me, unto your Majesty; and trusted that she would so satisfy your Majesty by Monsieur Dosell in all things, as I should hereafter have no more occasion to treat with her of any thing, but of the increase of Amity, of which there should be no want on her behalf. This is the effect of the Queen of Scotland's answer to your Majesty's demand of her said Ratification, and of my Negotiation with her at this time.  
These advertisements somewhat exasperated the Queen of England, and not altogether without cause; for the Arms of England were before usurped by our Sovereign, and by her husband Francis; and Elizabeth Queen of England was of the Guysians reputed little better than a Bastard. It was appointed that this title should be renewed. But hereof had our ill counselled and misled Queen no pleasure, and especially after that her husband was dead; for, thought she, the show of England shall allure many suitors to me. The Guisians, and the Papists of both Realms, did not a little animate her in that pursuit: The effect whereof will sooner appear than the godly of England would desire. Queen Elizabeth, we say, offended with the former answer, wrote unto the Nobility and States of Scotland in form as followeth.  
The Queen of England's Letter to the States of Scotland.  
RIght Trusty, and Right entirely Beloved Cousins, We greet you. We doubt not, but as our meaning is, and hath always been, since our Reign, in the sight of Almighty God strait and direct towards the advancement of his Honour, and Truth in Religion; and consequently, to procure Peace, and maintain Concord betwixt both these Realms of England and Scotland; So also our outward acts have well declared the same to the world, and especially to you, being our neighbours, who have tasted and proved in these, our friendship and earnest good will, more than we think any of your antecessors have ever received from hence; yea, more than a great number of yourselves could well have hoped for of us, all former examples being well weighed and considered. And this we have to rejoice of, and so may ye be glad, That where in the beginning of the troubles in that Country, and of our succours meant for you, the jealousy, or rather the malice of divers, both in that Realm and in other Country's was such, both to deprive both us in the yielding, and you in requiring our aid, 
Note this false lie, and see how it answers to the calumnies of these days.  that we were noted to have meant the surprise of that Realm, by depriving of your Sovereign the Queen of her Crown; and you, or the greatest part of you, to have intended by our succour the like; and either to prefer some other to the Crown, or else to make of that Monarchy a Commonweal; matters very slanderous and false. But the end and determination, yea, the whole course and process of the action on both our parts have manifested, both to the slanderers, and to all others, That nothing was more meant and prosecuted, then to establish your Sovereign the Queen, our Cousin and Sister in her State and Crown, the possession whereof was in the hands of strangers. And although no words could then well satisfy the malicious, yet our deeds do declare, That no other thing was sought, but the restitution of that Realm to the ancient Liberty, and as it were to redeem it from Captivity. Of these our purposes and deeds, 
The Peace and Contract at Leith.  there remaineth among other arguments good testimony, by a solemn Treaty and Accord made the last year at Edinburgh, by Commissioners sent from us, and from your Queen, with full Authority in writing under both our Hands, and the great Seals of both our Realms, in such manner as other Princes our Progenitors have always used. By which Treaty and Accord, either of us have faithfully accorded with other, to keep Peace and Amity betwixt ourselves, our Countries and subjects. And in the same also a good Accord is made, not only of certain things happened betwixt us, but also of some differences betwixt the Ministers of the late French King your Sovereign's husband and you the States of that Realm, for the alteration of Laws and Customs of that Country attempted by them. Upon which Accord there made and concluded, hath hitherto followed, as you know, surety to your Sovereign's State, quietness to yourselves, and a better Peace betwixt both Realms, than ever was heard of in any time past. Nevertheless how it happeneth we know not (we can, for she in her conceit thinketh herself Queen of both) That your Sovereign either not knowing in this part her own felicity, or else dangerously seduced by perverse Counsel, 
Many Princes little regarded that.  whereof we are most sorry; being of late at sundry times required by us, according to her Bond with us, signed with her own Hand, and sealed with the great Seal of that Realm, and allowed by you, being the States of the same, to ratify the said Treaty, in like manner as we by writing have done, and are ready to deliver it to her, who maketh such delatory answers thereunto, as what we shall judge thereof, we perceive by her answer, That it is fit for us to require of you: For although she hath always answered since the death of her husband, That in this matter she would first understand the minds of certain of you, before that she would make answer. And so having now of long time suspended our expectation, in the end, notwithstanding that she hath had conference both by Messengers, and by some of yourselves, being with her, yet she still delayed it, alleging to our Ambassador in France (who said that this Treaty was made by your consents) it was not by consent of you all; and so would have us to forbear, until she shall return into that her Country. And now seeing this her answer depended, as it should seem by her words, upon your opinions, we cannot but plainly let you all understand, That this manner of answer, without some more fruit, cannot long content us: We have meant well to our sister your Queen in time of offence given to us by her We did plainly, without dissimulation, charge her in her own doubtful state: while strangers possessed her Realm, we stayed it from danger. And now, having promised to keep good Peace with her, and with you her subjects, we have observed it; and shall be sorry if either she or you shall give us contrary cause. 
All power is not then in the Prince, if the States have any, as they have.  In a matter so profitable to both the Realms, we think it strange that your Queen hath no better advice: And therefore we do require you all, being the States of that Realm, upon whom the burden resteth, to consider this matter deeply, 
Note this,  and to make us answer, whereunto we may trust. And if you shall think meet she shall thus leave the Peace imperfect, by breaking of her solemn promise, contrary to the order of all Princes, we shall be well content to accept your answer, and shall be as careless to see the Peace, as ye shall give us cause; And doubt not, by the grace of God, but whosoever of you shall incline thereto, shall soon repent. You must be content with our plain writing. And on the other side, if you continue all in one mind, to have the Peace inviolably kept, and shall so by your advice procure the Queen to ratify it, we also plainly promise you, That we will also continue our good disposition to keep the same in such good terms as now it is: And in so doing, the honour of Almighty God shall be duly sought and promoted in both Realms, The Queen your Sovereign shall enjoy her State with your surety, and yourselves possess that which ye have with tranquillity; to the increase of your Families and Posterities, which by the frequent Wars heretofore your antecessors never had long in one state. To conclude, we require you to advertise us of what mind you be, specially if you all continue in that mind, that you mean to have the Peace betwixt both the Realms perpetually kept: And if you shall forbear any longer to advertise us, ye shall give us some occasion of doubt, whereof more hurt may grow then good. From, etc.  
These Letters received and perused, albeit the States could not be convened, yet did the Council, and some others also in particular, return answers with reasonable diligence. The Tenor of our Letters was this:  
MADAM,  
PLease your Majesty, that with judgement we have considered your Majesty's Letters: And albeit the whole States could not suddenly be assembled, yet we thought expedient to signify somewhat of our minds unto your Majesty. Far be it from us, that either we take upon us, That infamy before the world, or grudge of conscience before our God, that we should lightly esteem the observation of that Peace lately contracted betwixt these two Realms. By what motives our Sovereign delayed the ratification thereof, we cannot tell: But of us (of us, we say, Madam, that have protested fidelity in our promise) her Majesty had none. Your Majesty cannot be ignorant, That in this Realm there are many enemies; and farther, That our Sovereign hath Councillors, whose judgements she in all such causes preferred to ours. 
Note.  Our obedience bindeth us, not only reverently to speak and write of our Sovereign, but also to judge and think: And yet your Majesty may be well assured, That in us shall be noted no blame, if that Peace be not ratified to your Majesty's contentment: For God is witness, That our chief care in this earth, next the glory of God, is, That constant Peace may remain betwixt these two Realms, whereof your Majesty and Realm shall have sure experience, so long as our counsel or votes may stop the contrary. The benefit that we have received is so recent, 
Note the Scots acknowledgement.  that we cannot suddenly bury it in forgetfulness. We would desire your Majesty rather to be persuaded of us, That we to our powers will study to leave it in remembrance to our posterity. And thus with lawful and humble commendation of our service, we commit your Majesty to the Protection of the Omnipotent.  
Of Edinburgh the sixteenth day of july, 1561.  
There were some others that answered some of the Ministers of England somewhat more sharply, and willed them not to accuse nor threaten so sharply, till that they were able to convince such as had promised fidelity, of some evident crime, which although they were able to lay to the charge of some, yet respect would be had to such as long had declared themselves constant procurers of quietness and peace. The sudden arrival of the Queen made great alteration even in the Council, as after we will hear. In this mean time, the Papists by surmising troubled what they might, their Posts, Letters, and Complaints were from day to day directed, some to the Pope, some to the Cardinal of Lorraine, and some to our Queen. The principal of those Curriers were Master Steven Wilson, Master john Leslie, called Nolumus and Volumus, Master james Throgmorton, and others, such as lived, and still live by the traffic of that Roman Antichrist.  
The Preachers vehemently exhorted us to establish the Book of Discipline, by an Act and public Law; affirming, That if they suffered things to hang in suspense, when God had given unto them sufficient power in their hand, they should after sob for it, but should not get it. The Books of Discipline have been of late so often published, that we shall forbears to Print them at this time, hoping that no good men will refuse to follow the same, till God in a greater light establish a more perfect.  
The end of the third Book.   

THE FOURTH BOOK OF The Progress and Continuance of true Religion within SCOTLAND.  
IN the former Books (Gentle Reader) thou mayest clearly see how potently God hath performed in these our last and wicked days, as well as in the ages that have passed before us, the promises that are made to the servants of God, by the Prophet Isaiah, in these words, 
Isaiah 40 31.  They that wait upon the Lord shall renew their strength, they shall mount up with wings as Eagles, they shall run, and not be weary, they shall walk and not faint. This promise, we say, such as Satan hath not utterly blinded, may see performed in us, 
A true acknowledgement o● man's weakness, to the glory of God; and as it was then, so hath it been in this last Reformation.  the Professors of Christ Jesus, within this Realm of Scotland, with no less evidence, than it was in any age, that ever passed before us. For what was our force? What was our number? Yea, what wisdom or worldly policy was in us, to have brought to any good end so great an enterprise? our very enemies can bear witness. And yet in how great purity God did establish amongst us his true Religion, as well in Doctrine as in Ceremonies? To what confusion and fear were Idolaters, adulterers, and all public transgressors of God's Commandments within short time brought, the public Orders of the Church, yet, by the mercy of God preserved, and the punishment executed against malefactors, can testify unto the world. For as touching the administration of the Sacraments used in our Churches, we are bold to affirm, That there is no Realm this day upon the face of the earth, that hath them in greater purity; yea, we can speak the Truth, whomsoever we offend, there is none (no Realm I mean) that hath them in the like purity, for all others, how sincere that ever the Doctrine be that by some is taught, retain in their Churches, and in the Ministers thereof, some footsteps of Antichrist, 
As it was then, so it is now, by God's mercies ●o that Nation.  and dregs of Papistry: But we (all praise to God alone) have nothing within our Churches that ever flowed from that man of Sin. And this we acknowledge to be the strength given to us of God, because we esteemed not ourselves wise in our own eyes; but understanding our own wisdom to be but mere foolishness before our God, laid it aside, and followed only that which we found approved by himself.  
In this point could never our enemy's cause us to faint; for our first Petition was, 
The first Petition of the Protestants of Scotland.  That the Reverend face of the first, Primitive and Apostolic Church should be reduced again to the eyes and knowledge of men. And in that point (we say) our God hath strengthened us, till that the Work was finished, as the world may see. And as concerning the suppressing of vice, yea, and of the abolishing of all such things as might nourish Impiety within the Realm, the Acts and Statutes of the principal Towns reform, will yet testify: 
Let this be noted for example.  For what Adulterer, what Fornicator, what known Massmonger or pestilent Papist durst have been seen in public, within any Reformed Town within this Realm, before that the Queen arrived? And this Victory to his Word, and terror to all filthy livers, did God work by such as yet live, and remain witnesses (whether they will or not) of the aforesaid works of God.  
We say our God suffered none of these, whom he first called to the Battle to perish or to fall, the while that he made them Victors of their enemies: For even as God suffered none of those whom he called from Egypt, to perish in the Red Sea, how fearful that ever the danger appeared; so suffered he none of us to be approved, nor yet to be taken from this life, till that now the Pharaohs, than one, was drowned, and we set at freedom, without all danger of our enemies; to let both us and our Posterity understand, That such as follow the conducting of God, cannot perish, albeit they walked in the very shadow of death. But from whence (alas) cometh this miserable dispersion of God's people within this Realm this day, in May 1561? And what is the cause that now the just is compelled to keep silence, good men are banished, Murderers, and such as are known unworthy of common Society) if Justice were put in execution) bear the whole Regiment and sway within this Realm?  

The cause of the trouble within Scotland, flowed from the Courtiers who seemed to profess the Evangell.  We answer, Because that suddenly the most part of us declined from the purity of God's Word, and began to follow the world, and so again shake hands with the devil, and with Idolatry, as in the fourth Book we will hear.  
For while that Papists were so confounded, that none within the Realm durst more avow the hearing or saying of Mass, than the thiefs of Tiddisdale durst avow their stouth or stealing, in the presence of any upright Judge: No aware Protestants found who are not ashamed at Tables, and other open places, to ask, Why may not these men have their Mass, and the form of their Religion? What can that hurt us, or our Religion? And from these two, Why and What, at last sprang out this Affirmative, The Queen's Mass and her Priests will we maintain; This hand and this Rapier shall fight in their defence, etc.  
The Inconveniences were shown both by Tongue and Pen; but the advertisers were judged to be men of unequal Spirits; Their Credit was defaced at the hands of such, as before were not ashamed to have used their Counsel in matters of greater importance, to have refused the Mass.  
But then my Lord, my Master may not be thus used; he hath that Honour to be the Queen's Brother; 
He means the Lo●d james, Earl Murray.  And therefore we will that all men shall understand, That he must tender her as his Sister: And whosoever will counsel him to displease her, or the least that pertains unto her, shall not find him their friend; yea, they are worthy to be hanged, that would so counsel him, etc. These and the like reasons took such deep root in flesh and blood, and was (as yet alas they are) preferred to God, and to his Messengers, rebuking vice and vanity, that from thence hath all our misery proceeded.  
For as before, 
The corruption that entered the Queen's Court.  so even yet, although the Ministers be set to beg, the Guard and the men of War must be served; Though the blood of the Ministers must be spilt, yet it is the Queen's Servants that did it. Although Mass be multiplied in all Quarters of the Realm, Who can stop the Queen's Subjects to live of the Queen's Religion? Although Innocent men be Imprisoned, it is the Queen's pleasure. So she is offended at such men, 
The Theology of the Court, and their reason's.  although under pretence of Justice, Innocents' be murdered: The Lords shall weep, but the Queen's mind must be satisfied. Nobles of the Realm, Barons and Councillors are banished, their Escheats disposed of, and their lives most unjustly pursued. 

Wicked Councillors ●athers all th●ir mischievous plots upon misled Princes, and causeth them to take all things upon them  
This was written when the seco●d rank of the Lord● was banished, Anno 1560 after Dan●●s slaughter.   The Queen hath lost her trusty Servant David, he was dear unto her; and therefore for her Honour sake, she must show rigour to revenge his death. And yet farther, albeit that some knew that she hath plainly purposed to wrack and undo the Religion within this Realm; That to that Roman Antichrist she hath made her promise; And that from him she hath taken money to uphold his pomp within this Realm, yet will they let the people understand, That the Queen will establish Religion, and provide all things orderly, if she were once delivered.  
If such dealing, which is too common amongst Protestants, be not to prefer flesh and blood, to God, to his Truth, to Religion, and to the oppressed Liberty of the Realm, let the world judge. The plagues have been, and in some places are present, that were before threatened; the rest approaches: And yet who from the heart cryeth, I have offended, Now thou Lord knows, in thee only is the trust of the oppressed▪ for vain is the help of man. But now to return we to our History.  
The 19 day of August, 
The Queen's Arrival from France 156●  1561. betwixt seven and eight hours before noon, arrived Mary Queen of Scotland, than widow, with two Galleys out of France: In her company (besides her Gentlewomen called the Maries) were her Uncles, the Duke Aumale the grand Prior; the marquis d'Albuff. There accompanied her also, d'Anville son to the Constable of France, with other Gentlemen of inferior Condition, besides servants and Officers. The very face of the Heaven, at the time of her Arrival, did manifestly speak what comfort was brought into this Country with her (to wit) Sorrow, 
T●●●le & lugubre Coelum.  Dolour, Darkness, and all Impiety; For in the memory of man, that day of the year was never seen a more dolorous face of the Heaven, than was at her Arrival, which two days after did so continue: For besides the Surface Wet and Corruption of the Air, the Mist was so thick and dark, that scarce might any man espy another the length of two pair of Butts: the Sun was not seen to shine two days before, nor two days after. That forewarning gave God unto us; but alas the most part were blind.  
At the sound of the Cannons, which the Galleys shot, the multitude being advertised, happy was he or she that first must have the presence of the Queen; the Protestants were not the slowest: And therein they were not to be blamed. Because the Palace of Halyrud-house was not thoroughly put in order (for her coming was more sudden than many looked for) she remained in Leith, till towards the evening, and then repaired thither. In the way betwixt Leith and the Abbey, met her the Rebels the Craftsmen, of whom we spoke before; to wit, Those that had violated the Acts of the Magistrates, and had besieged the Proveist. 
The Queen's first ●●ace in despite of Religion.  But because she was sufficiently instructed that all they did was done in spite of their Religion, they were easily pardoned.  
Fi●es of joy were set forth at night, and a Company of most honest men with Instruments of Music, and with Musicians, gave their Salutations at her Chamber Window; The Melody (as she alleged) liked her well; and she willed the same to be continued some nights after with great diligence. The Lords repaired to her from all Quarters: and so was nothing understood but mirth and quietness, till the next Sunday, which was the 24 of August: When that preparations began to be made for that Idol of the Mass to be said in the Chapel: 
The Queens. first Mass.  Which perceived, the hearts of all the godly began to be emboldened; and men began openly to speak, Shall that Idol be suffered again to take place within this Realm? It shall not. The Lord Lindsay (then but Master) with the Gentlemen of Fyfe, and others, plainly cried in the Close or Yard, The Idolatrous Priests should die the death, according to Gods Law. One that carried in the Candle was evil afraid; but then began flesh and blood fully to show itself. There durst no Papist, neither yet any that came out of France, whisper: But the Lord james, the man whom all the godly did most reverence, 
Lord james, notwithstanding his sooner zeal to t●e Truth, complying with Court, favoureth Idolatry.  took upon him to keep the Chapel door: his best excuse was, That he would stop all Scotish-men to enter in to the Mass; But it was and is sufficiently known, That the door was kept that none should have entry to trouble the Priest; who after the M●sse was ended, was committed to the protection of the Lord john of Coldingham, and Lord Robert of Halyrud-house; who then were both Protestants, and had Communicate at the Table of the Lord: Betwixt them two was the Priest conveyed to his Chamber. And so the godly departed with grief of heart, 
● godly reso●●●●on.  and after noon repaired to the Abbey in great companies, and gave plain signification, That they could not abide that the Land, which God by his power had purged from Idolatry, should in their eyes be polluted again: Which understood, there began complaint upon complaint. The old Duntebors, and others that had long served in the Court, and hoped to have no remission of sins, but by virtue of the Mass, cried, They would away to France without delay, They could not live without the Mass: the same affirmed the Queen's Uncles. And would to God that they all, together with the Mass, 
The end is not yet seen.  had taken goodnight at the Realm for ever: for so had Scotland been rid of an unprofitable burden of devouring strangers, and of the malediction of God, that hath stricken, and yet will strike for Idolatry.  
The Council assembled, disputation was had of the next remedy: Politic heads were sent unto the Gentlemen, with these and the like persuasions: 
The persuasions of the Courtiers.  Why, alas, Will you chase our Sovereign from us? She will incontinently return to her Galleys, and what then shall all Realms say of us? May we not suffer her a little while? I doubt not but she will leave it: If we were not assured that she might be won, we should be also as great enemies to her Mass, as ye can be. Her Uncles will depart, and then shall we rule all at our pleasure: Would not we be also sorry to hurt the Religion, as any of you would be? With these and the like persuasions (we say) was the fervency of the Brethren quenched. And an Act was framed, the Tenor whereof followeth.  

Apud Edinburgh, 25 Aagustii, 1561.  
FOrasmuch as the Queen's Majesty hath understood the great inconveniences through the division presently standing in this Realm, for the difference in matt●rs of Religion, which her Majesty is most desirous to see pacified by any good order, To the Honour of God, and Tranquillity of her Realm, and means to take the same, by Advice of her States, so soon as conveniently may be, to their serious Consideration. And lest that her Majesty's godly Resolutions therein may be greatly hindered, in case any Tumult and Sedition be raised amongst the Liege's, if any Alteration or Innovation be Pressed or Attempted before that good Order may be Established; Wherefore, for the eschewing of the said Inconveniences, her Majesty Ordains Letters to be Directed, to Charge all and sundry her Liege's, by open Proclamation at the Market-Crosse of Edinburgh, and other Places needful, That they, and every one of them, contain themselves in all Quietness, keep Peace and Civil Society amongst themselves in the mean time, while the States of the Realm may be Assembled, and then her Majesty have taken a final Order by their Advice, and public Consent; which her Majesty hopes shall be to the Contentment of all, the Law bidding, That none of them should take in hand privately or openly, any Alteration or Innovation of the state of Religion, or attempt any thing against the same, which her Majesty found Publicly and Universally standing at her Majesty's Arrival in this her Realm, under Pain of Death. With Certification, That if any Subject of the Realm shall come in the contrary Thereof, ●e shall be esteemed and holden a Seditious Person, and Raiser of Tumult, and the same Pain shall be executed upon him with all Rigour, To the Example of others. And her Majesty, with the Advice of the Lords of the Secret Council, Commands and Charges all her Li●ges, That none of them take in hand to Molest or Trouble any of her Majesty's Domestic Servants, or Persons whatsoever come forth of France in her Company at this time, in Word, Deed, or Countenance, for any Cause whatsoever, either within her Palace, or without, or make any assault or invasion upon any of them, under whatsoever Colour or Pretence, under the said Pain of Death. Albeit that her Majesty be sufficiently persuaded, That her Good and Loving Subjects would do the same, for the Reverence they bear to her Person and Acts, notwithstanding no such Commandment were published.   
This Act and Proclamation Penned, and put in Form by such as before professed Christ Jesus (for in the Council then had Papists neither power nor voice) It was publicly Proclaimed at the Market-Crosse of Edinburgh upon Monday the day aforesaid. No man reclaimed, nor made repugnance to it, except the Earl of Arrane only; who in open audience of the Herald, protested, That he disassented that any Protection or Defence should be made to the Queen's Domestics, 
The Lord arran's stout and godly Protestation against the Queen's Mass.  or to any that came from France, to offend God's Majesty, and to violate the Laws of the Realm, more than any other Subjects: For God's Law had pronounced death to the Idolater; and the Laws of the Realm had appointed punishment for sayers and hearers of the Mass; which, said he, I here protest, be Universally observed; and that none be exempted, until such time as a Law also publicly made, and also consonant to the Law of God, have disannulled the former. Hereupon he took Documents and Acts, as the Tenor of this his Protestation witnesseth.  
IN so far as by this Proclamation it is made understood to the Church of God, and Members thereof, That the Queen is minded that the true Religion and Worship of God already established, proceed forward, that it may daily increase: Unto the Parliament, that order may be then for extirpation of all Idolatry out of this Realm. We render most hearty thanks to the Lord our God for her Majesty's good mind, earnestly praying that it may be increased in her Majesty, To the Honour and Glory of his Name, and Weal of his Church within this Realm. And as touching the molestation of her Highness' Servants, we suppose that none dare be so bold as once to move their finger at them, in doing of their lawful business: And as for us, we have learned at our Master Christ's Shoole, To keep Peace with all men. And therefore for our part we will promise that obedience unto her Majesty (as is our duty) That none of her servants▪ shall be troubled, molested, or once touched, by the Church, or any member thereof, in doing their lawful business. But since that God hath said, That the Idolater shall die the death; We Protest solemnly, 
Good resolution, if followed.  in the presence of God, and in the ears of all the people that hears this Proclamation, and especially in the presence of you, Lion Herald, and the rest of your Colleagues, maker of this Proclamation, That if any of her servants shall commit Idolatry, especially say Mass, participate therewith, or take the defence thereof (which we are loath should be in her Highness' company) in that case, That this Proclamation is not extended to them in that behalf, nor be not a safeguard nor girth to them in that behalf, no more than if they commit slaughter or murder, seeing the one is much more abominable and odious in the sight of God, then is the other. But that it may be lawful to inflict upon them the pains contained in God's Word against Idolaters, where ever they may be apprehended, without favour. And this our Protestation we desire you to notify unto her, and give her the Copy hereof, lest her Highness should suspect an uproar if we should all come and present the same.  
At Edinburgh, the day and year aforesaid.  
This boldness did somewhat exasperate the Queen, and such as favoured her in that point. As the Lords (then called of the Congregation) repaired to the Town, at the first coming they show themselves wonderfully offended, That the Mass was permitted: So that every man as he came, accused them that were before him, but after they had remained a certain space, they were as quiet, as were the former▪ Which thing perceived, a zealous and godly man, Robert campbel of Kingzieclench, 
Robert campbel to the Lord Vchiltrie,  said unto the Lord Uchiltrie; (My Lord) now you are come, and almost the last of all the rest; and I perceive by your anger, that the fire edge is not off you yet: but I fear, that after that the Holy-water of the Court be sprinkled upon you, that you shall become as temperate as the rest: For I have been here now five days, and at the first I heard every man say, Let us hang the Priest: But after that they had been twice or thrice in the Abbey, all that fervency past. I think there be some enchantment, whereby men are bewitched. And in very deed so it came to pass: For the Queen's fair words upon the one part, 
The Queen's practice at the first.  ever still crying, Conscience, Conscience, It is a sore thing to constrain the Conscience: And the subtle persuasions of her supposts (we mean, even of those who were judged most fervent amongst us) upon the other part; blinded all men, and put them in opinion, She will be content to hear the Preaching; and so no doubt but she may be won. And this of all, it was concluded, To suffer her for a time.  
The next Sunday, john Knox inveighing against Idolatry, showed what terrible plagues God had taken upon Realms and Nations for the same; and added, That one Mass (there were no more suffered at first) was more fearful unto him, 
The judgement of john Knox upon the suffering of the Mass.  then if ten thousand armed enemies were landed in any part of the Realm, of purpose to suppress the whole Religion; for (said he) in our God there is strength to resist and confound multitudes, if we unfeignedly depend upon him; whereof heretofore we have had experience: But when we join hands with Idolatry, it is no doubt but both Gods amiable presence, and comfortable defence, will leave us; and what shall then become of us? Alas, I fear that experience will teach us, to the grief of many. At these words the guiders of the Court mocked, and plainly spoke, That such fear was no point of their faith; 
The Courtier making.  it was besides his Text, and was a very untimely Admonition. But we heard the same john Knox, in the audience of these same men, recite the same words again in the midst of troubles; and in the audience of many, asked God mercy that he was not more vehement and upright in the suppressing of that Idol in the beginning: For (said he) albeit I spoke that which offended some (which this day they see and feel to be true) yet did I not that which I might have done; 
Note diligently how wise and godly m●n are so mistaken oft, as to play after games: And this M. Knox doth acknowledge here.  for God hath not only given unto me knowledge and tongue to make the impiety of that Idol known unto the Realm, but he had given me credit with many who would have put in execution God's Judgements, if I would only have consented thereto: But so careful was I (said he) of that common Tranquillity, and so loath was I to have offended those of whom I had conceived a good opinion, that in secret conference with dearest and zealous men, I traveled rather to mitigate, yea too slacken that fervency that God had kindled in others, then to animate or encourage them to put their hands to the Lords Work; wherein I unfeignedly acknowledged myself to have done most wickedly, and from the bottom of my heart do ask of my God grace and pardon, for that I did not what in me lay, to have suppressed that Idol in the beginning. These and many other words did many hear him speak in public in the month of December, 1565. when such as at the Queen's Arrival only maintained the Mass, were exiled the Realm, summoned upon Treason, and decreit of forfeiture intended against them. But to return from whence we have digressed.  

The first reasoning betwixt the Queen and john Knox.  Whether it was by counsel of others, or of the Queens own desire, we know not, but the Queen spoke with john Knox, and had long reasoned with him, none being present, except the Lord james, two Gentlemen stood in the one end of the room. The sum of their reasoning was this: The Queen accused him, That he had raised a part of her subjects against her Mother and herself; That he had written a Book against her just Authority; 
Note how that Prince's are informed against God● servant.  (she meant the Treatise against the Regiment of Women) which she had and would cause the most learned in Europe to write against it; That he was the cause of great sedition, and great slaughter in England; And that it was said to her, That all that he did was by Necromancy. To the which the said john answered; Madam, it may please your Majesty patiently to hear my simple answers: And first (said he) my simple Answers: And first, (said he) if to teach the Word of God in sincerity, if to rebuke Idolatry, and to will a people to worship God, according to his Word, be to raise Subjects against their Princes, then cannot I be excused; for it hath pleased God of his mercy, to make me one (amongst many) to disclose unto this Realm the vanity of the Papistical Religion, and the deceit, pride, and tyranny of that Roman Antichrist: 
Let this be noted diligently.  But Madam, if the true knowledge of God and his right worshipping be the chief cause which must move men to obey their just Princess from their heart, (as it is most certain that they are) wherein can I be reprehended? 
Let the Prince note this.  I think, and am surely persuaded, that your Majesty has had, and presently hath as unfeigned obedience of such as profess Christ Jesus within this Realm, as ever your Father or progenitors had of those that were called Bishops: And touching that Book that seemeth so highly to offend your Majesty, it is most certain, that if I wrote it, I am content that all the learned of the world judge of it: I hear that an Englishman hath written against it, but I have not read him; if he hath sufficiently confuted my reasons, and established his contrary Propositions, with as evident testimonies, as I have done mine; I shall not be obstinate but shall confess mine error and ignorance. But to this hour I have thought, and yet thinks myself alone more able to sustain the things affirmed in that my Work, than any ten in Europe shall be able to confute it.  
You think (said she) that I have no just Authority: Please your Majesty, (said he) that learned men in all ages have had their judgements free, and most commonly disagreeing from the Common judgement of the world; 
Let this wi●e reply be noted.  Such also have they published, both with Pen and tongue, notwithstanding they themselves have lined in the common Society with others, and have borne patiently with the error and imperfections which they could not amend. Plato the Philosopher wrote his Book of the Common wealth, in the which he condemns many things that were maintained in the world, and required many things to have been reform: And yet notwithstanding he lived under such Politics, as then were universally received without farther troubling any State: Even so Madam am I content to do, in uprightness of heart, and with a testimony of good Conscience, I have communicate my judgement to the world; if the Realm finds no inconveniencies in the Regiment of a woman, that which they approve, shall I not further disallow, then within my own breast, but shall be all well content, and shall live under your Majesty, as Paul was to live under the Roman Emperor: And my hope is, that so long as ye defile not your hands with the Blood of the Saints of God, that neither I nor that Book shall either hurt you or your Authority; for in very deed Madam, that Book was written most especially against that wicked Mary of England.  
But (said she) you speak of women in general; most true it is Madam, (said the other;) and yet plainly appeareth to me, that wisdom should persuade your Majesty never to raise trouble for that which this day hath not troubled your Majesty, neither in person, nor in anxiety. For of late years many things which before were holden Stable have been called in doubt; yea, they have been plainly impugned. But yet, Madam, I am assured, That neither Protestant nor Papist, shall be able to prove, That any such Question was at any time moved, in public or in private. Now, Madam, said he, if I had intended to trouble your State, because you are a woman; I might have chosen a time more convenient for that purpose than I can do now, when your own presence is within the Realm.  
But now, Madam, shortly to answer to the other two accusations, I heartily praise my God, through Jesus Christ, that Satan, the enemy of mankind, and the wicked of the World, have no other crimes to lay to my charge, than such as the very World itself knoweth to be most false and vain. For in England I was resident only the space of five years. The places were Barwick, where I abode two years; So long in Newcastle; And a year in London. Now, 
Note this undertaking.  Madam, if in any of these places, during the time that I was there, any man shall be able to prove, That there was either Battle, Sedition, or Mutiny, I shall confess, That I myself was the Malefactor, and shedder of the blood. I am not ashamed further to affirm, That God so blessed my weak labours then in Barwick (wherein then commonly used to be slaughter, by reason of quarrels that used to arise amongst Soldiers) there was also great quietness, all the time that I remained there, as there is this day in Edinburgh.  
And where they slander me of Magic, Necromancy, or of any other Art forbidden of God, I have witness (besides mine own conscience) all the Congregations that ever heard me, what I speak, both against such acts, and against those that use such impiety: But seeing the wicked of the world said, That my Master the Lord Jesus was possessed with Beelzebub, I must patiently bear; Albeit that I, wretched sinner, be unjustly accused, of those that never delighted in the Verity.  

The Queen's second Objection.  But yet (said she) you have taught the people to receive another Religion than their Princes can allow: And how can that Doctrine be of God? Seeing that God commandeth Subjects to obey their Princes. Madam (said he) as right Religion took neither Original nor Antiquity, 
Answer.  from worldly Princes, but from the eternal God alone: So are not Subjects bound to frame their Religion according to the appetite of their Princes; For oft it is that Princes are the most ignorant of all others, in God's true Religion, as we may read in the Histories, as well before the death of CHRIST JESUS, as after: If all the seed of Abraham should have been of the Religion of Pharaoh, to whom they had been a long time Subjects, I pray you (Madam) what Religion should there have been in the world? Or if all men in the days of the Apostles, should have been of the Religion of the Roman Emperors, What Religion should have been upon the face of the earth? Daniel and his fellows were subjects to Nabuchadnezzar, and unto Darius, and yet (Madam) they would not be of their Religion, neither of the one, nor of the other; For the three Children said, We make it known to thee, O King, That we will not worship thy Gods. And Daniel did pray publicly unto his God, against the express Commandment of the King: And so, Madame, ye may perceive that Subjects are not bound to the Religion of their Princes, albeit they are commanded to give them obedience. Yea, (quoth she) none of these men raised their Sword against their Princes. Yet Madam (quoth he) ye cannot deny but they resisted: For those that obey not the Commandments given, in some sort resist. But yet (said she) they resisted not by the Sword. God (said she) Madame) had not given them the power and the means. Think you (said she) That Subjects, having power, may resist their Princes? If Princes do exceed their Bounds (quoth he) Madam, and do against that wherefore they should be obeyed, there is no doubt but they may be resisted, even by Power: For there is neither greater Honour, nor greater Obedience to be given to Kings and Princes, than God hath commadned to be given to Father and Mother: But so it is, That the Father may be stricken with a Frenzy, in the which he would slay his own Children; 
Note this comparison.  Now, Madam, if the children arise, join themselves together, apprehend the Father, take the Sword or other Weapon from him, and finally, bind his hands, and keep him in Prison till that his Frenzy be overpast, Think ye (Madam) that the children do any wrong? Or think ye, Madam, that God will be offended with them that have stayed their Father from committing wickedness. It is even so (said he) Madam, with Princes that would murder the children of God, that are subject unto them. 
Blind zeal, what it is.  Their blind zeal is nothing but a very mad frenzy; and therefore to take the sword from them, to bind their hands, 
When this was written there was no appearance of Mary's imprisonment.  and to cast them into prison, till that they be brought to a more sober mind, is no disobedience against Princes, but just obedience, because that it agreeth with the Word of God.  
At these words the Queen stood, as it were amazed, more than a quarter of an hour; her countenance altered, so that the Lord james began to entreat her, and to demand, What hath offended you, Madam? At length she said, Well, than I perceive that my Subjects shall not only obey you, and not me; And shall do what they list, and not what I command, and so must I be subject unto them, and not they to me. God forbid (answered he) that ever I take upon me to command any to obey me, or yet to set Subjects at liberty, to do whatsoever please them; but my travel is, That both Princes and Subjects obey GOD. And think not (said he) Madam, that wrong was done unto you, when you are willed to be subject unto GOD, for it is he that subjects the people under Princes, and causes obedience to be given unto them; yea, God craves of Kings, That they be, as it were, Foster-fathers' to the Church, and commands Queens to be Nourishers unto his People. And this subjection (Madam) unto God, and to his troubled Church, is the greatest dignity that flesh can get upon the face of the earth, for it shall carry them to everlasting glory.  

The Queen's Church.  Yea (quoth she) but ye are not the Church that I will nourish; I will defend the Church of Rome, for I think it is the true Church of God.  
Your will (quoth he) Madam, is no reason, neither doth your thought make that Roman Harlot to be the Immaculate Spouse of Jesus Christ. And wonder not, Madam, that I call Rome an Harlot; for that Church is altogether polluted with all kind of Spiritual Fornication, as well in Doctrine, as in Manners: yea, Madam, I offer myself further to prove, That the Church of the Jews, who crucified Jesus Christ, when that they manifestly denied the Son of God, was not so far degenerated from the Ordinances and Statutes which God gave by Moses and Aaron unto his People, as the Church of Rome is declined, and more than five hundred years hath declined from the Purity of Religion which the Apostles taught and planted. 
Strong Imagination, called conscience.  My conscience (said she) is not so. Conscience, Madam (said he) requires knowledge; and I fear that of right knowledge you have but little. But (said she) I have both heard and read. So, Madam (said he) did the Jews that crucified Christ Jesus, read both the Law and the Prophets, and heard the same interpreted, after their manner. Have ye heard (said he) any teach, but such as the Pope and his Cardinals have allowed? And you may be assured, 
Question.  That such will speak nothing to offend their own state. Ye interpret the Scriptures (said she) in one manner, and they in another; Whom shall I believe, and who shall be Judge? Believe (said he) God, that plainly speaketh in his Word: And further than the Word teacheth you, ye shall neither believe the one nor the other. The Word of God is plain in itself; And if there appear any obscurity in one place, the holy Ghost, which is never contrarious to himself, explains the same more clearly in other places: So that there can remain no doubt, but unto such as obstinately will remain ignorant. And now, Madam, (said he) to take one of the chief Points which this day is in controversy betwixt the Papists and us, for example. The Papists allege, and boldly have affirmed, That the Mass is the Ordinance of God, and the Institution of Jesus Christ, and a Sacrifice for the quick and the dead. We deny both the one and the other, and affirm, That the Mass, as it is now used, is nothing but the Invention of man; and therefore it is an Abomination before God, and no Sacrifice that ever God commanded. Now (Madam) who shall judge betwixt us, two thus contending? It is not reason that either of the persons be further believed, than they are able to prove by insuspect witnessing: Let them lay down the Book of God, and by the plain words prove their affirmatives, and we shall give unto them the play granted. But so long as they are bold to affirm, and yet do prove nothing, we must say, That albeit all the world believe them, yet believe they not God, but do receive the lies of men for the Truth of God. What our Master Christ Jesus did, we know by his Evangelists: What the Priests do at the Mass, the world seeth. Now doth not the Word of God plainly assure us, That Christ Jesus neither said, nor yet commanded Mass to be said at his last Supper, seeing that no such thing as the Mass is made mention of within the whole Scriptures. You are overhard for me (said the Queen) but if they were here whom I have heard, they would answer you. Madame, (said the other) would to God that the learnedest Papist in Europe, and he that you would best believe were present with your Majesty to sustain the argument; and that ye would abide patiently to hear the matter reasoned to the end; for than I doubt not, Madam, but that you should hear the vanity of the Papistical Religion, and what small ground it hath within the Word of God. Well (said she) ye may perchance get that sooner than you believe. Assuredly (said the other) if ever I get that in myself, I get it sooner than I believe; for the ignorant Papist cannot patiently reason, and the learned and crafty Papist will never come in your audience (Madam) to have the ground of their Religion searched out; for they know they are not able to maintain any argument, except by fire and sword, and their own Laws be judges. So say you (quoth the Queen) and I believe it hath been to this day. (Quoth he) for how oft have the Papists in this and in other Realms, been required to come to conference, and yet could it never be obtained, unless themselves were admitted for Judges: and therefore I must yet say again, That they dare never dispute, but where themselves are both judges and party. And when you shall let me see the contrary, I shall grant myself to be deceived in that Point. And with this the Queen was called unto dinner; for it was afternoon. 
Note this.  At departing, john Knox said unto her, I pray God, Madam, that you may be also blessed within the Commonwealth of Scotland (if it be the pleasure of God) as ever Deborah was in the Commonwealth of Israel. Of this long conference, whereof we only touch a part, were divers opinions: The Papists grudged, and feared that which they needed not; the godly thinking at least, That she would have heard the preaching, rejoyceed; but they were utterly deceived, for she continued in her Massing, and despised, and quickly mocked all exhortation.  
john Knox his own judgement, 
john Knox his judgement of the Queen at the first, and ever since.  being by some of his familiars demanded what he thought of the Queen, said, If there be not in her a proud mind, a crafty wit, and an indurate heart against God and his Truth, my judgement faileth me: and this I say with a grieved heart, for the good I wish unto her, and by her, to the Church and State.  
When the whole Nobility were convened, 
The Queen's first Progress.  the Lords of Privy Council were chosen, where were appointed the Duke, the Earls of Huntley, Argyle, Athol, Mortoun, Glencarne, Mershell, Bothwell; Lords Arskeme, and Lord james, after Earl Murray; and these were appointed as certain to wait upon the Court by course: But that Order continued not long; Duke d'Anville returned with the Galleys to France. The Queen entered in her Progress, and in the Month of September traveled from Edinburgh, Linlithgow, Sterlin, S. johnston, Dundie, S. Androes; all these parts she polluted with the Idolatrous Mass: Fire followed the Court very commonly in that Journey, the Towns propined the Queen liberally, thereof were the French enriched.  
About the beginning of October they returned to Edinburgh; and at the day appointed the Q. was received in the Castle: whereat preparations were made for her entry into the Town, in Farces, in Masking, and other Prodigality's: feign would our fools have counterfeited France: Whatsoever might set forth her glory, that she heard, and gladly beheld. The Keys were delivered unto her by a pretty Boy, descending, as it were from a Cloud: The Verses of her own Praise she heard, and smiled; But when the Bible was presented, 
Note the disposition of a misled soul.  and the Praise thereof declared, she began to frown; for shame she could not refuse it, but she did no better, for she gave it to the most pestilent Papist within the Realm, to wit, To Arthur Arskeme. Edinburgh since that day have reaped as they sowed: 
Bo●fours doctrine.  They gave her some taste of their Prodigality: And because the Liquor was sweet, she hath licked oft of that Bust or Box, oftener than twice since. All men know what we mean; The Queen cannot lack, and the Subjects have.  
In Edinburgh it hath been an ancient and laudable Custom, That the Provests, Bailiffs, and Council, after their Election, which used to be at Michaelmas, caused publicly proclaim the Statutes and Ordinances of the Town; 
Note this diligently.  And therefore Archbald Dowglas Provest, Ed. Hope, Adam Fullartoun, etc. Bailiffs, caused proclaim according to the former Statutes of the Town, That no Adulterer nor Fornicator, no noted Drunkard, no Massmonger, no obstinate Papist that corrupted the people, such as Priests, Friars, and others of that sort, should be found within 41 hours thereafter, under the Pains contained in the Statutes: Which blown in the Queen's ears, there began pride and maliciousness to show itself; for without further cogitation of the cause, was the Provest and Bailiffs charged to Ward in the Castle, and immediately was Commandment given, That other Provests and Bailiffs should be elected.  
Some gainstood for a while: The new Election alleged, That the Provest and Bailiffs whom they had chosen, and to whom they had given their Oath, had committed no offence; therefore that justly they might be deprived. But while Charge was doubled upon Charge, and no man found to oppose himself to impiety, the misled Queen's Letter and wicked will is obeyed, as just Law. And so was M. Thomas Makalan chosen Provest for the other. The man, no doubt, was both discreet, and sufficient for that Charge; but the deposition of the other was against all Law. God be merciful to some of our own, for they were not all blameless, that the Queen's unreasonable will was so far obeyed.  
A contrary Proclamation was publicly made, That the Town should be patent to all the Queen's Liege's: And so Murderers, Adulterers, Thiefs (Whores, 
Yet in the Parliament holden 1563. there is an express Act for punishing of Adultery by death. It is the Act 74.  Drunkards, Idolaters, and all Malefactors, got protection under the Queen's wings, under colour that they were of her Religion: And so got the devil freedom again, where that before he durst not have been seen in day light upon the common streets. Lord deliver us from this Bondage of sin.  
The Devil finding his reins lose, ran forward in his course, and the Queen (evil men abusing her name and authority) took upon her greater boldness, 
The devil getting entry to his little finger will screw in his whole arm.  than she, and Balaams bleating Priests durst have attempted before; for upon All-Hallow day they bended up their Mass with all mischievous solemnity. The Ministers thereat offended, in plain and public place, declared the inconvenience that thereupon would ensue. The Nobility were sufficiently admonished of their duties; 
Note this.  but affection caused men to call that in doubt, wherein oft before they seemed most resolute; to wit, Where that the Subjects might have hand to suppress the Idolatry of their Prince? And upon this Question conveaned in the house of Master james Mackgill, the Lord james, Earl of Morton, the Earl of Martial, Secretary Lethington, the Justice Clarke, and the foresaid Master james Clerk of the Register; who all reasoned for the part of the Queen, affirming, That the Subjects might not take her Mass lawfully from her: In the contrary judgement were the principal Ministers, Master john Row, Master George Hay, Master Robert Hamilton, and john Knox. The reasons of both parties we will omit, because they will be explained after, where the said Question and others, Concerning the Obedience due to Princes, were long reasoned in open assembly: The conclusion of that first reasoning was; That the Question should be form; Letters directed to Geneva for the resolution of that Church; Wherein john Knox offered his labour. But Secretary Lethington, alleging, That there stood much in the information, said, That he should write: But that was only to drive time, as the truth declared itself. The Queen's party urged, That the Queen should have her Religion free in her own Chapel, to do, she and her household, what they list. The Ministers affirmed, and Voted the contrary; adding, That her liberty should be their thraldom, ere it be long. But neither could reason nor threatening move the affections of such as were creeping in Credit, and so did the Votes of the Lords prevail against the Ministers.  
For the punishment of Theft and Reafe, which had increased upon the border: and in the South from the Queen's arrival, was the Lord james made Lieutenant, some suspected that such honour and charge proceeded from the same heart and counsel that Saul made David Captain against the Philistines; but God assisted and bowed the hearts of men, both to fear and obey him; yea, the Lord Bothwell himself at that time assisted him, but he had remission for Liddisdall, except that execution was there made in Edinburgh, for her twenty eight of one clan, and other, were hanged at that Justice Court, bribes, buds, or solicitation, saved not the guilty, if he might be apprehended. And therefore God prospered him in that his integrity that same time the Lord james spoke with the Lord Grace of England at Kelsoe, for good rule to be kept on both the borders, and agreed in all things.  
Before his returning, 
The Queen's first fray in Hallyrudhouse.  the Queen upon a night took a fright in her bed, as if horsemen had been in the Close, and as if the Palace had been enclosed about; whether it proceeded of her own womanly fantasy, or if men put her in fear, for displeasure of the Earl of Arrane: And for other purposes, as for the electing of the Guard, we know not; but the fear was so great, that the Town was called to the Watch; Lord Robert of Hallyrudhouse, and john of Coldingham kept the Watch by course; Scouts were set forth, and Sentinels, upon pain of death, were commanded to keep their Stations. And yet they feared where there was no fear, neither yet could ever any appearance or suspicion of such things be tried. Shortly after the returning of the Lord james, there came from the Queen of England, Sir Peter Mewtes, with Commission to require the Ratification of the Peace made at Leith. Her answer was, even such as we have heard before; That she behoved to advise, and then she should answer. In presence of her Council she kept herself grave; for under the mourning weed and apparel she could dissemble in full perfection: but how soon that ever the French people had her alone, they told her, That since she came to Scotland, she saw nothing there but gravity, which repugned altogether to her breeding, for she was brought up in joviality, so termed she her Dancing, and other things thereto belonging.  
The general Assembly of the Church approached, holden in December, after the Queen's arrival, in the which began the rulers of the Court to draw themselves apart from the Society of their brethren, and began to strive and grudge, That any thing should be consulted upon, without their advices, Master john Wood, who before had showed himself very fervent in the Cause of God, and forward in giving of his council in all doubtful matters, refused to assist the Assembly again, whereof many did wonder; 
Division between the Lords and the Ministers.  The Courtiers drew unto them some of the Lords, and would not conveane with their Brethren, as before they were accustomed, but kept themselves in the Abbey; The principal Commissioners of the Church, the Superintendents, and some Ministers, passed unto them, where they were assembled in the Abbot's Lodging within Hallyrudhouse, both the parties began to open their griefs; The Lords complained, That the Ministers drew the Gentlemen into secret, and held Council without their knowledge: The Ministers denied, That they had done any thing in secret, otherwise then the common Order commanded them; And accused the Lords (the flatterers of the Queen we mean) that they kept not the Convention with their Brethren; considering, That they knew the Order, and that the same was appointed by their own advice, as the Book of Discipline subscribed with the most part of their own hands would witness; some began to deny, That ever they knew such a thing as the Book of Discipline: And called also in doubt, Whether it was expedient, that such Assemblies should be or not: for gladly would the Queen and her secret Council have had all Assemblies of the godly discharged; 
The Queen fain would have had all Assemblies discharged.  The reasoning was sharp and quick on either side: The Queen's faction alleged, That it was suspicious to Princes, that Subjects should assemble themselves, and keep Conventions without their knowledge. It was answered, That without knowledge of the Princes, the Church did nothing, for the Princes perfectly understood, That within this Realm was a Reformed Church; and that they had their Orders and appointed times of Convention. And so without knowledge of the Princes, they did nothing: Yea (said Lethington) the Queen knew, and knoweth well enough; But the Question is, Whether that the Queen alloweth such Conventions: It was answered, If the Liberty of the Church should stand upon the Queen's allowance or disallowance, we are assured, not only to lack Assemblies, but also to lack the public Preaching of the Evangell, that affirmative was mocked, 
Note this dili●gently.  and the contrary affirmed, Well (said the other) time will try the truth; But to my former words, this I will add; Take from us the freedoms of assemblies, and take from us the Evangell; for without assemblies, how shall good order and unity in Doctrine be kept? It is not to be supposed, That all Ministers shall be so perfect, but that they shall need admonition, as well concerning Manners as Doctrine: As it may be, that some be so stiffnecked, that they will not admit the admonition of the simple; As also, it may be that fault may be found with Ministers without just offence committed: And if order be not taken both with the Complainer, and with the persons complained upon: It cannot be avoided but that many grievous offences shall arise; For remedy whereof, of necessity it is, That general Assemblies must be. In the which, the judgements and gravity of many may occur, to correct or repress the follies or errors of a few. Hereunto consented the most part, as well of the Nobility as of the Barons, and willed the reasoners for the Queen to be sent to her Majesty, if that she stood in suspicion of any thing that was to be handled in their assemblies, that it would please her Majesty to send such as he would appoint, to hear whatsoever was propounded or reasoned.  
Hereafter was the Book of Discipline proposed, and desired to have been ratified by the Queen's Majesty, but it was stopped, and the Question demanded, How many of those that subscribed to that Book would be subject unto it? 
Note this diligently.  It was answered, All the godly: Will the Duke, said Lethington? If he will not, answered the Lord Uchiltrie, I would that he were scraped out, not only of that Book, but also out of our number and company; for what purpose shall labour be taken to put the Church in order, and to what end shall men subscribe, and then never mean to keep a word of that which they promise? Lethington answered, Many subscribe there in fide Parentum, as Children are baptised. One, to wit john Knox, answered, Albeit ye think that scoff proper, yet as it is most untrue, so it is most improper: 
Note this passage.  That Book was read in public audience; and by the space of divers days, the hearers thereof were resolved, as all that here sit know well enough, and you yourselves cannot deny; So that no man was required to subscribe that which he understood not: Stand content, said one, that Book will not be obtained: Let God (said the other) require the lack and want which this poor Commonwealth shall have of the things therein contained, from the hands of such as stop the same.  
Thomas Borrows perceiving that the Book of discipline was refused, presented unto the Council certain Articles, requiring Idolatry to be suppressed, their Churches to be planted with true Ministers, and some certain propositions to be made for them, according to equity and Conscience, for unto that time the most part of the Ministers, had lived upon the benevolence of men; for many had into their own hands the profits that the Bishops, and others of that Sect had before abused, and so some part was bestowed upon the Ministers.  
But when the Bishops began to gripe again to that, which most unjustly they called their own: for the Earl of Arrane was discharged of Saint Andrews and Dumfermling, wherewith before by virtue of a Factory and Commission, he had intromitted and meddled: And so were many others. Therefore the Barons required, That order might be taken for the Ministers, or else they would no more cause Rents to be paid unto any, that formerly belonged to the Churchmen, nor suffer any thing to be collected for the use of any whosoever, after the Queen's arrival, then that they did before; for they verily supposed, that the Queen's Majesty would keep promise made to them, which was, Not to alter their Religion, which could not remain without Ministers; and Ministers could not live without provision: And therefore they heartily desired the Council to provide some convenient order in that behalf. This somewhat moved the Queen's flatterers, for the Rod of impiety was not then strengthened in her and their hands. And so began they to practise how they might please the Queen, and yet seem somewhat to satisfy the faithful; And so devised they, That the Churchmen should have intromission and meddling with the two parts of their Benefices; and that the third part should be gathered by such men as thereto should be appointed for such uses; As in these subsequent Acts are more fully expressed.  

Apud Edinburgh vicesimo Decemb. Anno 1561.  
THe which day; Forasmuch as the Queen's Majesty, by the advice of the Lords of her secret Council, foreseeing the imminent troubles, which apparently threaten to arise amongst the Liege's of this Realm for matters of Religion, to stay the same, and shun all incommodities that might thereupon ensue, having intercommuned and spoken with a part of the Clergy, or State Ecclesiastical, with whom then, reasoning being had, It was thought good and expedient by her Highness, That a general Assembly should be appointed, the 15 day of December instant, whereto the rest of the States might have appeared: and by the advice of Lawyers, one reasonable overture be made, and order taken for staying of the approaching trouble, and quieting of all the Country; which Assembly, being by her Majesty appointed, and sundry days of Counsel kept; and the said Ecclesiastical State ofttimes required, That the said Order might be taken, and overture made for staying of the trouble, and quieting of the Country. Last of all, in presence of the Queen's Majesty, and Lords of the Council aforesaid, and others of the Nobility of this Realm, compeired, john Archbishop of Saint Andrews, Patrick Bishop of Murray, Henry Bishop of Rosse, and Robert Bishop of Dunkeld: And for themselves respectively offered unto the Queen's Majesty, to be content with the two parts of the Rents of their Benefices; and the third part to be employed as her Majesty thought expedient. And because the certainty thereof was not known, not yet what sums of Money would sustain the Ministry, and Ministers of God's Word within this Realm, neither yet how much was necessary to support the Queen's Majesty above her own Rents, for the common affairs of the Country, Therefore it is Ordained, Concluded, and Determined by the Queen's Majesty, and the Lords of the Council aforesaid, and others of the Nobility present, That if the fourth part of the whole Benefices within this Realm, may be sufficient to sustain the Ministers throughout this whole Realm, and support the Queen's Majesty to maintain and set forwards the common affairs of the Country failing thereof, the third part of the said Profits, and more, if it be found sufficient for the effect aforesaid, to be taken up yearly in time coming, that a general order may be taken therewith, and so much thereof to be employed to the Queen's Majesty's use, for entertaining and setting forward of the common affairs of the Country; and so much thereof to the Ministers, and sustentation of the Ministry, as may reasonably sustain the same, at the sight and discretion of the Queen's Majesty, and Council aforesaid, and the excrescens and superplus to be assigned to the old Possessors. And to the effect that the Rents and yearly Profits of the whole Benefices within this Realm may be clearly known to the Queen's Majesty and Council aforesaid, It is Statuted and Ordained, That the whole Rentals of the Benefices of this Realm be produced before her Majesty and Lords aforesaid, at the time under-written: that is to say, The rentals of the Benefices on this side of the Water, before the 24 of january next coming: And those beyond the water, the 10 of February next thereafter; and ordains Letters to be directed to the Sheriffs in that part, to pass charge, and require all and sundry Archbishops, Bishops, Commendators, Abbots, Priors, on this side of the Water, personally to be apprehended, and failing thereof, at their dwelling places, or at the Parish Churches where they should remain, Cathedral Churches or Abbeys: And all Archdeacon's, Deans, Chanters, sub-Chanters, Provests, Parsons and Vicars, and other Beneficed men whatsoever, their Chamberlains and Factors, personally, or at their dwelling places, or at the Parish Churches where they should remain, To exhibit and produce before the Queen's Majesty and Lords aforesaid, before the said 24 day of january next coming, the just and true Rentals of the values and rents of their Benefices, to the effect aforesaid: And to chare the Prelates, and the other Beneficed men on the other side of the Water in manner aforesaid, to exhibit and produce the just and true Rentals of their Benefices before the Queen's Majesty and Lords aforesaid, the said 10 of February, to the effect aforesaid; with certification to them, That if any fails to appear, the Queen's Majesties and Counsels wills are, That they should be proceeded against here, as the matter requires: And likewise to charge the whole Superintendents, Ministers, Elders and Deacons of the principal Towns and Shires of this Realm, to give in before the Queen's Majesty and Lords of the Council aforesaid, before the said 24 of january next coming, a formal and sufficient Roll and Memorial, what may be sufficient and reasonable to sustain Ministry, and whole Ministers of this Realm, that her Majesty, and Lords of the Council aforesaid, may rightly and diligently weigh and consider what necessary support is required to be taken yearly of the fruits of the said Benefices (by her Majesties own yearly Rent) to entertain and set forward the common affairs of this Realm, against the said 24 day of january next coming, that it may be proceeded in the said matter, all parties satisfied, and the whole Country, and Liege's thereof set in quietness.   

Apud Linlithgow, 24 januarii, etc.  
FOrasmuch as the Queen's Majesty, with the advice of the Lords of her Secret Council, directed her Letters, commanding all and sundry Archbishops, Bishops, Abbots, etc. and all other Beneficed men, their Factors, Farmers, Takesmen, to appear before her Highness and Lords aforesaid at Edinburgh, or where it should happen them to be for the time, so many as dwells upon this side of the water, before the 24 day of january instant; and them that dwells beyond the water, the 10 of February next coming, that the just value of their Benefices might be known; so that hereafter her Highness may take order for the Sustentation of the Ministry of the Church, and the public business of the Realm. And because the Queen's Majesty is presently busied with other affairs, and may not herself attend upon the receipt of the said Rent, therefore her Highness hath given and granted, and by these Presents gives and grants full power and Commission to Master james Mackgill of Rankellor nether, Clerk of the Register, Sir john Ballenden of Archnenell, Knight, Justice Clerk to the Treasurer, Secretary of State, Advocate of the Crown, and Laird of Pittarrow, to call before them within the City of Edinburgh, all and sundry Prelates, and Beneficed men, which are charged by virtue of the said Letters, now presently being in Edinburgh, or shall happen hereafter to repair thereto, their Factors or Farmers, and there inquire of them the rentals of their Benefices, and receive the same from them to the effect aforesaid. And likewise that the said Commissioners 'cause warn all Seperintendents, Overseers, Ministers. Elders and Deacons, to give unto them the names of all the Ministers of this Realm, that the just Calculation being made and considered by the said Commissioners of the value of the said Benefices, they may report the same unto the Queen's Majesty, that her Highness may take order herein, according to the just Tenor of the first Ordinance made thereupon.   

Apud Edinburgh, 12 February, 1561.  
FOrasmuch as by Statute and Ordinance made by the Queen's Majesty, and Lords of the Secret Council, and her Highness' Letters directed thereupon, all and sundry Archbishops, Bishops, Abbots, etc. and other Beneficed men, were charged to produce the rentals of their Benefices before her Majesty and Lords aforesaid, in manner following (that is to say) The said Beneficed men dwelling on this side of the Water, before the four and twentieth of january last passed: And on the other side of the Water, before the tenth of February instant; to the effect that order might be taken therein to conform to the Ordinance; With certification to them, that if they failed, the Queen's Majesty, and Counsel aforesaid, would take order therein, as the same Ordinance bears. Notwithstanding of the which the Queen's Majesty, and Counsel, and others appointed, for receiving of the said rentals, have continually since the said 24 of january aforesaid, waited upon the receiving of them; yet a very small number of them have produced their rentals, thereby not only contemning her Majesty's Ordinance and Proclamation aforesaid, but also herself and her Authority, as they were Princes and not Subjects, express against Equity, Reason, and Justice; For remedy whereof the Queen Majesty ordains, with advice of the Lords of her secret Council, That Factors, Chamerlains or Stewards be appointed to intromett, gather, uplist and receive, to our Sovereign Ladies use, all and sundry mailles, tithes or tiends, farms, rents, provents, emoluments, fruits, profits, and due ties of whatsoever benefices, whereof the rentals are not produced conform to the said Ordinance. And if any Retalls already produced bears not the just value, but is Fraudulently made, to intromet and uptake as much of the profits and fruits of the said benefices, as are omitted forth of the said rentals, and the In-givers of the rentals, and Professors of the Benefices thereof, shall never have action to claim, crave or receive from the Tenants and Occupiers further than is contained in the same Rentals, already produced by them; and the Tenants and Possessors shall be holden to pay no more than is contained in the same rentals, already produced, as aforesaid: And the said Chamerlains and Factors to be appointed by the Queen's Majesty, shall have sufficient power to intromitt and uptake the fruits and profits aforesaid, in such fullness as if special Letters of Factory and Chamerlancie were granted to them thereupon; and ordains the Lords of the Session to direct forth Letters at the said Factors and Chamerlaines instancies either of horning or poinding, as shall be thought expedient, for causing of them to be answered of fruits of the said Benefices to be forth-commanded to the Queen's Majesty's behalf and use, while further order be taken therein.   

Apud Edinburge, 15. February 1561.  
FOr as much as the Queen's Majesty by the advice of the Lords of her secret Council, and others, divers of the Nobility had of before the two and twentieth day of December last passed, ordained, that if the fourth part of the fruits, and Rents of all the Benefices within this Realm were not sufficient for the Supporting of her Majesty's present wants, and the particular Charges under-written, necessary to be borne for the weal of the Country, than the third of the said fruits more or less should be taken up to the effects aforesaid; and ordained Letters to be directed, charging all and sundry Beneficed men on this side of the Water, to produce their rentals before the four and twentieth day of january last passed. And the tenth of February instant, were prefixed by the said Letters, for the bringing in all rentals of the Benefices beyond the water; with certification▪ That who produced not the said rentals at the days aforesaid respectively, the Queen's Majesty and her Council would provide remedy: according to the which Certification, her Highness, with advice of her Council aforesaid, hath Ordained, That they who have not produced their rentals whole and full, intromission shall be had of their fruits, by them whom her Majesty shall direct thereto: And who have not given their just rentals, whatsoever part omitted forth of their said rental, shall be intromitted in like manner. And further, having consulted rightly, and diligently advised upon the common affairs, and necessities concerning the Queen's Majesty, and charges to be borne for the Commonweal of the Realm, and sustentation and maintenance of the Preachers and Readers, conform to the said Ordinance made thereupon of before, hath Ordained and Declared the whole third part of all Benefices, of the which rentals are produced, to be taken up by the person or persons to be nominated by her Majesty, and to begin upon this last Crop of the year of God 1561. the same to be employed to the effect aforesaid: Together with the whole Profits of the Benefices whereof the rentals are not produced; And also, all that is omitted out of the rentals produced: And that order be directed by the Queen's Majesty to the Lords of the Session, That the old Possessors may be answered of the remnant fruits of the said Benefices; providing, That the third part aforesaid, be full and whole taken up by the persons to be deputed to the taking thereof; And this Order to continue and stand, while further order be taken by the Queen's Majesty, with the advice of the States. Moreover, her Highness, with the advice of the Council aforesaid, hath Statuted and Ordained, That Annuells, Marles, and Duties within free Burroughs, or other Towns of this Realm, as well pertaining to Chaplanries', Prebendaries, as to Friars, together with the Rents of the Friar's Lands, wherever they be, setting and disposing thereupon, be intermeddled with, and taken by such as her Majesty shall depute thereto, for employing of the same by her Highness to Hospitals, Schools, and other godly uses, as shall seem best to her Highness, with advice of her Council. And knowing that nothing is more commodious for the foresaid Hospitality, than the places of Friars that are yet undemolished; and also to the entertainment of Schools, Colleges, and other uses aforesaid, ordains the Provests and Bailiffs of Aberdeine, Elgmen, Murray, Inneresk, Glasgow, and other Burroughs of this Realm, where the same are not demolished, to entertain and uphold the said Friars places standing in the said Towns, upon the Common goods thereof, and to use the same to the Common weal and service of the said Towns, until the Queen's Majesty be further advised, and take final order in such things, notwithstanding of any Gift, Title, or Entryes, given to whatsoever persons of the said places, with their Yards and Orchards, and other Pertinents, by our Sovereign Lady of before.   
The Lords of secret Council that were present at the Voting and making of the aforesaid Acts, were james Duke of Chattellarault, George Earl of Huntley, Archibald Earl of Argyle, William Earl Mershall, john Earl Athol, William Earl of Montrosse, james Earl Morton, Alexander Earl of Glencarne, james Commendator of Saint Andrews, john Lord Erskin, The Treasurer, The Justice Clerk, The Steward and Controller.  
For the first Acts, the Earl of Huntley said jestingly, Good morrow, my Lords of the two parts. The whole Rentals being gathered, the sum of the third, according to their own calculation, was found to extend to, etc. The Ministers even in the beginning of public Sermons opposed themselves to such corruption, for they foresaw the purposes of the Devil, and clearly understood the Butt whereat the Queen and her flatterers Shot. 
john Knox his judgement of the thirds.  And so in the chair of Edinburgh john Knox said, Well, if the end of this Order, pretended to be taken for sustentation of the Ministers, be happy, my judgement fails me; for I am assured, That the Spirit of God is not the Author of it, for first I see two parts freely given to the Devil, and the third must be divided between God and the Devil.  
Well, said he, bear witness to me, that this day I said it, Ere it be long the Devil shall have three parts of the third; and judge you then, what Gods portion will be. This was an unsavoury saying in the ears of many; Some were not ashamed to affirm, That the Ministers being sustained, the Queen will not get at the years end, to buy her a pair of new shoes. And this was Secretary Lethington.  
There were appointed to modify the Ministers stipends, The Earl of Argyle, Murray, and Morton, Lethington, Justice Clarke, and Clerk of the Register. The Laird of Pittaro, was appointed to pay the Ministers Stipends, according to their Modification: 
Let this be noted.  Who would have thought that when joseph ruled Egypt, that his brethren should have traveled for Victuals, and have returned with empty Sacks unto their families; men would rather have thought that Pharaohs Pose, Treasure, and Gilnells should rather have been diminished then that the household of jacob should stand in danger to starve for hunger.  
But so busy and circumspect were the Modificators (because it was a new Office the term must also be new) that the Ministers should not be over-wanton; That a hundred 
* That is, five old pieces.  Marks was sufficient to a single man, being a common Minister: Three hundred Marks was the highest that was appointed to any, except the Superintendents, and a few others; shortly, Whether it was the ingratitude of their own hearts, or the care that they had to enrich the Queen, we know not: But the poor Ministers, Readers and Exhorters, cried out to the heaven (as their complaints in all assemblies do witness) That neither were they able to live upon the Stipends appointed, neither could they get payment of that small thing that was appointed, so fain would the Controllers have played the good Vallet, 
A proverb upon Pittaro, Controller.  and have satisfied the Queen, or else their own profit: The good Laird of Pittaro was an earnest Professor of Christ, but the great Devil receive the Controller, for he and his Collectors are become greedy factors. To put an end to this unpleasing matter; When the brethren complained of their poverty; it was disdainfully answered of some, There are many Lairds that have not so much to spend, when men did reason, that the Vocation of Ministers craved of them, books, quietness, study, and travel to edify the Church of Christ Jesus, when many Lairds were waiting upon their worldly business; and therefore that the stipends of Ministers, who had no other industry, but to live upon that which was appointed, ought not to be mollified according to the living of other common men, who might and did daily augment their Rents by some other industry. When such reasons were laid before them, they got none other answer, but, The Queen can spare no greater Sums; Oft was it cried out in their ears, O happy servants of the Devil, and miserable servants of jesus Christ, if after this life there were nor Hell nor Heaven: For to the servants of the Devil, these dumb Dogs, and horrid Bishops; To one of those idle bellies, I say, ten thousand was not enough, but to the servants of Christ, that painfully preach his Evangell, a hundreth will suffice; how can that be sustained?  
One day in reasoning of this matter, the Secretary burst out in a piece of his colour, and said, The Ministers have thus much paid unto them by year, who ever yet said to the Queen, Grand mercies for it? was there ever a Minister that gave thanks to God for her Majesty's liberality towards them? One singled, and answered, Assuredly, I think, that such as receive any thing gratis of the Queen, are unthankful if they acknowledge it not, both in heart and mind: But whether the Ministers be of that rank, or not, I greatly doubt▪ gratis I am sure they receive nothing, and whether they receive any at all from the Queen, 
The right that Princes have to the Patrimony of the Church.  wise men may reason; I am assured, that neither third nor two parts ever appertained to any of her Predecessors within this Realm these thousand years last passed, neither yet hath the Queen's Flatterers better title to that which she usurps, be it in-giving to others, or taken it to herself, than the soldiers who crucified Jesus Christ had to divide his Garments amongst them. And if the truth may be spoken, she hath not so good Title as they had, for such spoil ought to be the reward of such men. And in that point the Soldiers were more gentle than the Queen's Flatterers, for they parted not the Garments of our Saviour, till that he himself was hung upon the Cross; but her Flatterers do part the spoil whilst that poor Christ is yet preaching amongst you. But the wisdom of our God taketh trial of us by this means, knowing well enough what the Court faction have purposed to do: Let the Papists, who have the two parts, some that have their thirds free, and some that have gotten Abbeys, and few Lands, thank the Queen, and King, Placebo Domine, the poor Preachers will not yet flatter, for feeding of their bellies. These words were judged proud and intolerable, and engendered no small displeasure to the Speaker.  

Note.  This we put in memory, that the posterity to come may know that God once made his truth to triumph, but because some of ourselves delighted more in darkness, than in light, God hath restrained our freedom, and put the whole body in bondage, yea, the greatest Flatterers have not escaped so free as they supposed, yea, the latter plagues appear yet to be worse than the first. Be merciful unto us, (O Lord) and deal with us not according to our deservings, but look thou to the equity of the cause which thou hath put in our hands, and suffer not iniquity to oppress thy Truth, for thy own names sake, O Lord.  
In this mean while, 
The marriage of the Earl of Murray.  to wit, in February, 1561. was Lord james, first made Earl of Murray, and then married one Agnes Keith, daughter to the Earl Martial. The marriage was public in the Church of Edinburgh; at the blessing of the marriage they both got one admonition to behave themselves moderately in all things: For said the Preacher to him, The Church of God hath received comfort by you, and by your labours unto this day. In the which, if hereafter you shall be found fainter than you have been formerly, it will be said, That your Wife hath changed your nature. The greatness of the Bankquet, and the vanity used thereat, offended many Godly; There began the Masking, which from year to year, hath continued since. Master Randolph, Agent for the Queen of England was then, and sometime after in no small esteem with our Queen: For his Mistress sake, she did drink to him in a Cup of Gold, which he possessed with great joy, more for the favour of the giver, then of the gift, and value thereof, and yet it was honourable. The things that then were in handling betwixt the two Queens, whereof Lethington, Secretary Cecil, and Master Randolph, were Ministers, were of great weight, as we will after hear.  
This Winter the Earl of Bothwell, the Marquis D'albuff, and Lord john of Coldingham committed riot in Edinburgh, and disordered the whole Town, brake Cuthbert Ramseyes' Gates and Doors, searched his House for his Daughter in law, Alison Craige. And this was done in despite of the Earl of Arrane, who was suspected to have been in love with the said Alison, the horrors of this fact, and the verity of it highly commoved all godly hearts. The Assembly, and also the Nobility, for the most part were in the Town; and so they concluded to crave justice, and so they did, as by this subsequent supplication doth appear.  
To the Queen's Majesty, Her secret Council, Her Highness' faithful and obedient Subjects, The professors of Christ jesus, his holy Evangell, wish the Spirit of righteous judgement.  
THe fear of God conceived of his holy Word; the natural and unfeigned love we bear unto your Majesty; the duty which we owe to the quietness of our Country; and the terrible threatenings which our God pronounceth against every Realm, and City; in the which horrible Crimes are openly committed, and then by the Committers obstinately defended, compels us, a great part of our Subjects, humbly to crave of your Majesties, upright and true judgement against such persons as have done, what in them lie, to kindle God's wrath against this whole Realm. The impiety by them committed, is so heinous, and so horrible, That as it is a fact most vile and rare to be heard of within the Realm, and principally within the Bowels of this City; So should we think ourselves guilty of the same, if negligently, or yet for worldy fear we put it over with silence; and therefore your Majesty may not think that we crave any thing, while that we crave open Malefactors condignly to be punished; But that God hath commanded us to crave, 
Note this diligently.  and also hath commanded your Majesty to give to every one of your Subjects; for by this Lynk hath God knit together the Prince and people, that as he commands honour, fear and obedience to be given to the powers established by him; so doth he in express words command and declare what the Prince oweth unto the Subjects, to wit, That as he is the Minister of God, bearing the sword for vengeance to be taken on evil doers, and for the denfence of peaceable and quiet men; so ought he to draw the sword without partiality, so oft as in God's Name he is required thereto. Seeing so it is (Madam) that this crime so recently committed, and that in the eyes of the whole Realm now publicly assembled, is so heinous; for who heretofore hath heard within the bowels of Edinburgh, Gates and Doors under silence of night broken, Houses ripped or searched, and that with hostility, seeking a woman, as appear to oppress her. Seeing (we say) that this crime is so heinous, that all godly men fear not only God's dispeasure to fall upon you and your whole Realm; but also that such licentiousness breed contempt, and in the end sedition, if remedy in time be not provided, which in our judgement is possible, if severe punishment be not executed for the crime committed. Therefore we most humbly beseech your Majesty, that all affection set aside, 
Note this diligently.  you declare yourself so upright in this case, that ye may give evident demonstration to all your Subjects, that the fear of God, joined with the love of common tranquillity, hath principal seat in your Majesty's Heart. This, further Madam, in conscience we speak, That as your Majesty in God's Name doth crave of us obedience, which to render in all things lawful we are most willing; so in the same name do we the whole Professors of Christ's Evangell within this your Majesty's Realm, crave of you and of your Council sharp punishment of this crime. And for performance thereof, that without delay the most principal Actors of this heinous crime, and the persuaders of this public Villainy, may be called before the Chief Justice of this Realm, to suffer an Assize, and to be punished according to the Laws of the same; and your Majesties Answer most humbly we beseech.  
These Supplications was presented by divers Gentlemen; the Flatterers of the Court at first stormed, and asked who durst avow it? To whom the Master, after Lord Lyndesay, answered, A thousand Gentlemen within Edinburgh: others were ashamed to oppose themselves thereto in public; but they suborned the Queen to give a gentle answer, until such time as the Convention was dissolved; and so she did: and then after in fair words, she alleged, That her Uncle was a Stranger, and that he had a young Company with him; but she should put such order unto him, and unto all others, that hereafter they should have no occasion to complain: And so deluded she the just Petition of her Subjects: And no wonder, for how shall she punish in Scotland that vice, which in France she did see so free without punishment, and which Kings and Cardinals commonly use, as the Mask and Dancing of Orleans can witness; wherein virgins and men's wives were made common to King Harry, Charles' the Cardinal, and to their Courtiers and Pages, as common women in Bordells are unto their Companions. The manner was thus: At the entry of King Henry of France in the Town of Orleans, the Matrons, Virgins, 
The Mask of Orleans.  and men's wives were commanded to present themselves in the King's Palace to dance: And they obeyed; for commonly the French Nation is not very hard to be entreated to vanity. After Fiddling and Flinging, and when the Cardinal of Lorraine had espied his prey, he said to the King, Sire le premiere est a vous, & fault queje soy le second: that is, Sir, the first choice is yours, and I must be the second. And so the King got the preeminence, that he had his first Election. But because Cardinals are companions to Kings, the Cardinal had the next. And thereafter the Torches were put out, and every man commanded to provide for himself the best he might. What cry there was of husbands for their wives, and wives for their husbands, of ancient matrons for their daughters, of virgins for their friends, for some honest men to defend their pudicity, Orleans will remember more Kings days then one. This horrible villainy, a fruit of the Cardinal's good Catholic Religion, we shortly touch, to let the world understand, what subjects may look for of such Magistrates; for such Pastime to them is Jollity. It had been good for our Queen, that she had been brought up in better company, both for her credit, and for the course of her life: And it may be, that her excellent natural enduements had been better employed for her reputation and happiness, than they were to her great misfortune, and to the grief of those that wished her truly well. But punishment of that enormity, and fearful attempt, we could get none. Yea, more and more they presumed to do violence, and frequented nightly Masking, and began to bear the matter very heavily. At length the Duke's friends began to assemble in the night time on the calsay or street. The Abbot of Kylwinning, who then was joined to the Church, and so, as we understand, yet abideth, was principal man at the beginning. To him repaired many faithful, and amongst others, came Andrew Stewart, Lord Uchiltrie, a man rather borne to make peace, then to brag upon the calsey, he demanded the quarrel: And being informed of the former enormity, said, Nay, such impiety shall not be suffered, so long as God shall assist us: The Victory that God hath in his own mercy given us, we will by his grace maintain. And so he commanded his son Andrew Stewart, than Master, and his servants, to put themselves in order, 
The hamilton's against Bothwell and the marquis.  and to bring forth their spears and long weapons; and so did others. The word came to the Earl Bothwell and his son, that the hamilton's were upon the street: vows was made, that the hamilton's should be driven, not only out of the Town, but also out of the Country. Lord john of Coldingham married the E. Bothwels' sister (a sufficient woman for such a man) Alliance drew Lord Robert, and so they joined with the E. Bothwell. But the stoutness of the Marq. le Beuf (d'Albuff they call him, is most to be commended; for in his Chalmer in the Abbey, he start to an Halberd, and ten men were scarce able to hold him that night, and the danger was betwixt the Cross and Tron; and so he was a long quarter of a mile from the shot & sklenting of Bolts. The M. of Maxw. (after L. Herreis gave declaration to the Earl Bothwell, That if he stirred forth of his Lodging, he, and all that assist him, should resist him in the face. Whose words did somewhat beat down that blast. The Earls of Murray and Huntley being in the Abbey, where the marquis was, came with their company sent from the Queen, to stay that tumult; as they did, for Bothwell and his were commanded under pain of Treason, to keep their lodgings.  
It was whispered by many, That the Earl of Murray's displeasure was as much sought, as any hatred that the hamilton's did bear against the Earl of Bothwell, or yet he against them. And in very deed, either had the Duke very false servants, or else by Huntley and the hamilton's the Earl of Murray's death was oftener conspired then once; the suspicion whereof burst forth so far, that upon a day the said Earl being upon horse to have come to the Sermon, was charged by one of the Dukes own servants, to turn and abide with the Queen. The fame whereof spread over all: What ground it had, we cannot say; but shortly after, the Duke, and some of the Lords, remained at Glasgow; their conclusion was not known. The Earl of Arrane came to Edinburgh, where the Earl Bothwell lay. The Queen and the Court were departed to Fyfe, and remained sometimes in S. Androes, and sometimes in Falkland.  
The Earl Bothwell, by means of james Barron Burgess, and then Merchant of Edinburgh, desired to speak with john Knox secretly; which the said john gladly granted, and spoke with him upon a night, first in the said james his lodging, 
The Earl of Bothwells' communication with john Knox 1562.  and after in his own Study: The sum of all their conference and communication was; The said Lord lamented his inordinate life; and especially, That he was provoked by the enticements of the Queen Regent, to do that which he sore repent, as well against the Laird of Ormestoun, whose blood was spilt, albeit not by his faults: But his chief grief was, That he had misbehaved himself toward the Earl of Arrane, whose favour he was most willing to redeem, if possible it were that so he might: For (said he) if I might have my Lord Arranes' favour, I would aye wait upon the Court with a Page and a few servants, to spare my expense; where now I am compelled to keep for my own safety a number of wicked and unprofitable men, to the utter destruction of my state that is left. To which the said john answered, My Lord, would to God that in me were Counsel and Judgement, that might comfort and relieve you; for albeit that to this hour it hath not happened to me to speak with your Lordship face to face, yet have I born a good mind to your house; and have been sorry at my heart of the trouble that I have heard you to be involved in; for (my Lord) my great Grandfather, Grandfather, and Father, have served your Lordship's Predecessors, and some of them have died under their standers; and this is a part of the Obligation of our Scotish kindness: 
Note the compliment.  but this is not the chief; But as God hath made me his public Messenger of glad Tidings, so it is my earnest desire that all men may embrace it, which perfectly they cannot, so long as there remaineth in them rancour, malice, or envy: I am sorry that you have given occasion unto men to be offended with you: But more sorrowful, That you have offended the Majesty of God; wherefore he often punisheth the other sins of man: And therefore my counsel is, That you begin at God, with whom if you enter into perfect reconciliation, I doubt not but he shall bow the hearts of men to forget all offences. 
Note diligently.  And as for me, if you will continue in godliness, your Lordship shall command me as boldly, as any that serves your Lordship. The said Lord desired him that he would try the Earl of arran's mind, If he would be content to accept him in his favour: Which he promised to do. And so earnestly he traveled in the matter; and it was once brought to such an end, as all the faithful praised God for such agreement: The greatest stay stood upon the satisfaction of the Laird of Ormestoune, (who beside his former hurt, as is before declared, was even at that time of the coming, pursued by the said Earl Bothwell, and his son Master Alexander Cockburne was taken by him, and carried by him to Berwicke, but courteously enough sent back again. The new trouble so greatly displeased john Knox, that he almost gave over further travelling for amity: But yet upon excuse of the said Earl, and upon declaration of his mind, he reentered into labour, and so brought it to pass, that the Laird of Ormestoun referred his satisfaction in all things to the Judgement of the Earls of Arrane and Murray, to whom the said Earl submitted himself in that Head: And thereupon delivered his hand writing; and so was conveyed by virtue of his friends, to the Lodging of the Church of Field, 
Reconciliation betwixt the Earl of Arrane, and Earl of Bothwell.  where the Earl of Arrane was with his friends, and the said john Knox with him, to bear witness and testification of the end of the Agreement. As the Earl of Bothwell entered the Chamber, and would have done those Honours that friends had appointed, Master Gabriel Hamilton, Abbot of Kilwinning, and the Laird of Richardton, were the chief friends that communed, the said Earl of Arrane gently passed unto him, embraced him, and said, If the hearts be upright, few Ceremonies will serve, and content me. The said john Knox, in audience of them both, and of their friends, said, Now, my Lords, God hath brought you together by the labour of simple men, in respect of such as would have traveled therein: I know my labours are already taken in evil part; but because I have the testimony of a good conscience before God, That whatsoever I have done, it is in his fear, for the profit of you both, for the hurt of none, and for the tranquillity of this Realm: Seeing therefore that my conscience beareth witness to me what I have sought, and do continually seek, I the more patiently bear the misreports, and wrongful judgements of men. And now I leave you in Peace, and desire you who are the friends, to study that Amity may increase, all former hatred forget. The friends on either party embraced other; and the two Earls departed to a window, and talked by themselves a reasonable space. And thereafter the Earl of Bothwell departed for that night, and upon the next day in the morning returned with some of his honest friends, and came to the Sermon with the said Earl, whereat many rejoiced. But God had another work to work, than the eyes of men could espy. The Thursday next they dined together; and thereafter the said Earl Bothwell, and Master Gabriel Hamilton, rode to the Duke, who then was in Enmell: what communication was betwixt them, it is not certainly known; but by the report which the said Earl of Arrane made to the Queen, and unto the Earl of Murray, by his writings, for upon the third day after their Reconciliation, the Sermon being ended, the said Earl of Arrane came to the house of the said john Knox, and brought with him Master Richard Strange, and Alexander Guthrie, to whom he opened the grief of his mind before that john Knox was called; for he was busy, as commonly he used to be after his Sermon, in directing of writings: Which ended, the said Earl called the three together, and said, I am reasonably betrayed, and with these words began to weep. john Knox demanded, My Lord, Who hath betrayed you? One judas or other (said he) I know it is but my life that is sought; I regard it not. The other said, My Lord, I understand no such dark manner of speech; if I shall give you any answer, you must speak more plainly. Well (said he) I take you three to witness, That I open this unto you, and I write it unto the Queen: An act of Treason is laid to my Charge. The Earl Bothwell hath shown to me in Council, That he shall take the Queen and put her in my hands, in the Castle of Dumbartane; And that he shall slay the Earl of Murray, Lethinton, and others that now misguide her, and so shall he and I rule all. But I know this is devised to accuse me of Treason; for I know he will inform the Queen of it: But I take you to witness, That I open it here unto you: And I will pass incontinent, and write to the Queen's Majesty, and unto my Brother the Earl of Murray. john Knox demanded, Did you consent (my Lord) to any part of that Treason? He answered, No. Then (said he) in my judgement his words, 
Note diligently.  although they were spoken, can never be Treason to you; for the performance of the Fact depends upon your will, whereunto ye say ye have disassented; and so shall that purpose vanish and die of itself, unless that you waken it; For it is not to be supposed, That he will accuse you of that, which he himself hath devised, and whereunto you would not consent. Oh (said he) you understand not what craft is used against me: It is Treason to conceal Treason. My Lord (said he) Treason must import consent and determination, which I hear on neither of your parts: And therefore (my Lord) in my judgement, it will be more sure, and more Honourable unto you, to depend upon your your Innocency, and to abide the unjust accusation of any other (if any follow thereof) as I think there shall not) then to accuse, especially after so late reconciliation. I know (said he) That he will offer the Combat unto me, but that would not be suffered in France: But I will do that which I have purposed. And so he departed, and took with him to his Lodging the said Master Alexander Guthrie, and Master Richard Strange, from whence was written and indicted a Letter to the Queen's Majesty, according to the former purpose: which Letter was directed with all diligence unto her Majesty, who then was in Falkland. The Earl himself road after to Kinneill to his Father the Duke; but how he was used, we have but the common bruit. But from thence he wrote a Letter with his own hand in Ciphers to the Earl of Murry, complaining of his rigorous handling and entertainment by his own father and friends. And assured further, That he feared his life, in case he got not sudden rescue. But thereupon he remained not, but broke the Chamber wherein he was put, and with great pain passed to Sterling, and from thence was conveyed to the Haly-yards, where he was kept till that the Earl of Murray came unto him, and conveyed him to the Queen, then being in Falkland, who then was sufficiently instructed in the whole matter; and upon suspicion conceived, had caused to apprehend Master Gawan Hamilton and the Earl Bothwell aforesaid, who knowing nothing of the former advertisements, came to Falkland, which augmented the former suspicion. But yet the Letters of john Knox made all things to be used more circumspectly, for he did plainly forewarn the Earl of Murray, that he espied the Earl of Arran to be stricken with frenzy, and therefore willed not over great credit to be given unto his words and inventions. And as he advertised, so it came to pass forthwith in few days, his sickness increased, he talked of wondrous signs that he saw in heaven; he alleged that he was bewitched, he would have been in the Queen's Bed, and affirmed that he was her husband; and finally, in all things he behaved himself so foolishly, that his frenzy could not be hid.  
And yet were the Earl Bothwell and Master Gawan Abbot of Kilming kept in the Castle of Saint Andrews, and convent before the Council with the Earl Arran, who ever stood firm, that the Earl of Bothwell proposed to him such things as he advertised the Queen's Majesty of; but stiffly denied that his father, the said Abbot, or his friends knew any thing thereof, either yet that they intended any violence against him; but alleged that he was enchanted, so to think and write. Whereat the Queen, highly offended, committed him to prison, with the other two, first in the Castle of Saint Andrews; and thereafter caused them to be conveyed to the Castle of Edinburgh; james Stewart of Cardonhall, called Captain james, was evil bruited for the rigorous entertainment that he showed to the said Earl in his sickness, being appointed Keeper unto him.  
To consult upon these occasions the whole Counsel was assembled at Saint Andewes, the eighteenth of April 1562. years; in which it was concluded, that in consideration of the former suspicion, the Duke should render to the Queen the Castle of Dunbartan the custody thereof was granted unto him by appointment, till that lawful succession should be seen of the Queen's body: But Will prevailed against Reason and promise, and so was the Castle delivered to Captain Anstruther, as having power from the Queen and Council to receive it.  
Things ordered in Fyfe, the Queen returned to Edinburgh, and then began mirth to grow hot, for her friends began to triumph in France: The certainty hereof came to the ears of john Knox, for there were some that then told him from time to time the state of things, and amongst others he was assured, That the Queen had been merry, excessively dancing till after midnight, because that she had received Letters, that pacification was begun again in France, and that her Uncles were beginning to stir their tail, and to trouble the whole Realm of France, upon occasion of this Text, And now understand O ye Kings, and be learned ye that judge the Earth; he bagan to tax the ignorance, the vanity and despite of Princes, against all virtue, 
Psal. 2.  and against all those in whom hatred of vice and love of virtue appeared; the report hereof made unto the Queen, the said john Knox was sent for, 
The second communing of john Knox with the Queen.  Master Alexander Cokburne, who before had been his Scholar, and was very familiar with him, was the messenger who gave him some knowledge, both of the report, and of the reporters. The Queen was in her Bedchamber, and with her (besides the Ladies and common servants) were the Lord james, the Earl Morton, Secretary Lethington, and some of the Guard that had made the report; he was accused as one that had irreverently spoken of the Queen, and that traveled to bring her into hatred and contempt of the people; and that he had exceeded the bounds of his Text; and upon these three heads made the Queen a long Oration; whereto the said john answered as followeth, Madam, this is oftentimes the just recompense which God gives the stubborn of the world; 
Note diligently  that because they will not hear God speaking to the comfort of the penitent, and for amendment of the wicked, they are oft compelled to hear the false report of others, to their great displeasure. I doubt not, but that it came to the Ears of Herod, that our Master Jesus Christ called him a Fox, but they told him not how odious a thing it was before God to murder an Innocent, as he had lately done before, causing to behead john the Baptist to reward the dancing of an Harlot's daughter: Madam, if the reporters of my words had been honest men, they would have reported my words and the circumstances of the same; but because they would have credit in Court, and wanting virtue worthy thereof, they must have somewhat to please your Majesty, 
Note.  if it were but flatteries and lies: But such pleasure (if any your Majesty take in such persons) will return to your everlasting displeasure; for (Madam) if your own Ears had heard the whole matter that I treated, if there be in you any spark of the Spirit of God, yea, of honesty and wisdom, you would not justly have been offended with any thing that I spoke. And because you have heard their report, please your Majesty to hear myself rehearse the same so near as memory will serve, (it was even upon the next day after that the Sermon was made;) My Text (said he) Madam, was this, And now, O Kings, understand, be learned ye judges of the Earth: After (Madam said he) that I had declared the dignity of Kings and Rulers, the honour wherein God hath placed them, the obedience that is due unto them, being God's Lieutenants, I demanded this question; But oh (alas) what account shall the most part of Princes make before that Supreme Judge, 
Note.  whose Throne and Authority so manifestly and shamefully they abuse, the complaint of Solomon is this day most true, to wit, That violence, and oppression do occupy the Throne of God here in this Earth; for whilst that murderers, bloodthirsty men, oppressors and Malefactors dare be bold to present themselves before Kings and Princes, and that the poor Saints of God are banished and exiled, what shall we say, but that the Devil hath taken possession in the Throne of God, which ought to be fearful to all wicked doers, and a refuge to the innocent, oppressed: and how can it otherwise be, for Princes will not understand, they will not be learned, as God commands them; but God's Law they despise, his Statutes and Holy Ordinances they will not understand, for in fiddling and flinging they are more exercised than in reading or hearing Gods most blessed Word; and Fiddlers and Flatterers (which commonly corrupt the Youth) are more precious in their eyes then men of wisdom and gravity, who by wholesome admonitions may beat down in them some part of that vanity and pride wherein we all are born, but in Princes take deep root and strength by evil education. And of dancing (Madam) I said, That albeit in Scriptures I found no praise of it, and in profane Writers, that it is termed the gesture rather of those that are Mad, and in frenzy, then of sober men; yet do I not utterly condemn it, providing that two vices be avoided; the former, That the principal Vocation of those that use that exercise, be not neglected for the pleasure of Dancing. Secondly, That they dance not as the Philistines their Fathers, 
Note diligently  for the pleasure that they take in the displeasure of God's people; for if they do these, or either of them, they shall receive the reward of Dancers, 
Note.  and that will be to drink in Hell, unless they speedily repent; so shall God turn their mirth into sudden sorrow: For God will not always afflict his people, neither will he always wink at the Tyranny of Tyrants. If any (Madam, said he) will say that I spoke more, let him publicly accuse me, for I think I have not only touched the sum, but the very words as I spoke them. Many that stood by did bear witness with him, that he had recited the very words that publicly he spoke.  
The Queen looked about to some of the Reporters, and said, Your words are sharp enough as you have spoken them, but yet they were told me in another manner; I know (said she) that my Uncles and you are not of one Religion, and therefore I cannot blame you to have no good opinion of them; but if you hear any thing of myself that mislikes you, come to myself and tell me, and I shall hear you. Madam (quoth he) I am assured, that your Uncles are enemies to God, and unto his Son Jesus Christ, 
Let Princes note this.  and for maintenance of their own pomp and worldly glory, that they spare not to spill the blood of many Innocents'; and therefore I am assured, that these enterprises shall have no better success than others have had, that before them have done as they do now. But as to your own person, (Madam) I would be glad to do all that I could to your Majesty's contentment, providing that I exceed not the bounds of my Vocation: I am called (Madam) to a public function within the Church of God, and appointed by God to rebuke the vices and sins of all; I am not appointed to come to every man in particular to show him his offence, for that labour were infinite; if your Majesty pleaseth to frequent the public Sermons, than I doubt not but that you shall fully understand both what I like and mislike, as well in your Majesty, as in all others: Or if your Majesty will assign unto me a certain day and hour when it will please you to hear the form and substance of Doctrine, which is proposed in public to the Churches of this Realm, I will most gladly wait upon your Majesty's pleasure, 
Let Court-Chaplains and unthrifts of the time, note this.  time and place; but to come to wait upon your chamber door, or elsewhere, and then to have no further liberty but to whisper my mind in your Majesty's ear, or to tell you what others think and speak of you, neither will my conscience, nor the vocation whereto God hath called me, suffer it; for albeit at your Majesty's commandment I am here now, yet I cannot tell what other men will judge of me, that at this time of the day I am absent from my book, and waiting at the Court. You will not always (said she) be at your Book, and so turned her back; And the said john departed, with a reasonable merry countenance; whereat some Papists offended, said, He is not afraid; which heard by him, he answered, Why should the pleasant face of a Lady afray me: I have looked in the faces of many angry men, and yet have not been afraid above measure; and so left he the Queen, and the Court for that time.  
In this mean time the negotiation was great betwixt the Queen of England and our Sovereign, Letters, Curriours and Posts ran frequent, great bruit there was of the interviewe and meeting at York, and some preparation was made therefore in both the Realms; but that failed upon the part of England, and that by occasion of the troubles moved in France, (as was alleged;) which caused the Queen of England, and the Council attend upon the South parts of England, for avoiding of Inconveniences.  
This Summer there came an Ambassador from the King of Sweden, requiring marriage of our Sovereign to his Master the King; His entertainment was Honourable; but his Petitions liked not our Queen one whit, for as yet she could not resolve to be Wife to the King of Sweden, having been lately Queen of France: And yet she refused not one much inferior to a Sovereign King. 
The Earl of Lennox, and his Lady imprisoned in the Tower of London, for traffiquing with Papists.  The Earl of Lennox and his Wife were committed to the Tower of London, for traffiquing with Papists; the young Laird of Bar was a stickler in that business, and was apprehended with some Letters, which was the cause of his and their trouble.  
The Earl of Murray made a private journey to Hawicke upon the Fair day thereof, and apprehended fifty Thiefs, of which number were seventeen drowned, others were executed in I●dburgh, the principal were brought to Edinburgh, and there suffered, according to their merits upon the Burrow Mure.  
The Queen was no whit content of the prosperity and good success that God gave to the Earl of Murray in all his enterprises, for she hated his upright dealing, and the Image of God that evidently did appear in him; but at that time she could not well have been served without him.  
The assembly of the Church at Midsummer the four and twentieth day of june, 1562. approached, in the which were many notable heads handled concerning good Order to be kept in the Church, and for the Papists, 
Sharp left preaching, and took him to the Laws.  and for the Idolatry of the Queen which troubleth the former good order; Some Ministers, such as Master john Sharp, had left their charges, and entered into other Vocations, more profitable for the belly, against whom were Acts made, although this day they have not put them in execution. The tenor of the Supplication, read in open audience, and approved by the whole Assembly, to be presented to the Queen's Majesty, was this:  
To the Queen's Majesty, and her most honourable Privy Council. The Superintendents and Ministers of the Evangell of Christ jesus within this Realm, together with the Commissioners of the whole Churches, desire Grace and Peace, from the Father of our Lord jesus Christ, with the Spirit of righteous judgement.  
HAving in mind that the fearful sentence pronounced against the Watchmen that see the Sword of God's punishment approach, and do not in plain words forewarn the people, yea, the Princes and Rulers, that they repent, we cannot but signify unto your Highness, and to your Council, That the state of this Realm is such for this present, that unless redress and remedy be shortly provided, God's hands cannot long spare in his anger, to strike the Head and the Tail; the inobedient Prince, 
Note.  and sinful People: For as God is unchangeable and true, so must he punish, in these our days the grievous sins which before, we read, he hath punished in all Ages, after that he hath long called for repentance, and none is shown. And that your Majesty and Council may understand what are the things we desire to be reform, we will begin at that which we know assuredly to be the Fountain and Spring of all other evils that now abound in this Realm: To wit:  
That Idol and base service of God, the Mass, the fountain, we call, of all Impiety, not only because many take boldness to sin, by reason of that opinion which they have conceived of that Idol, to wit, That by virtue of it they get remission of their sins; But also because that under this colour of the Mass, are Whores, Adulterers, Drunkards, Blasphemers of God, 
This causeth the Queen's Religion to have many favourers.  of his holy Sacraments, and such other manifest Malefactors, maintained and defended: For let any Masse-sayer, or earnest maintainer thereof be deprehended in any of the forenamed crimes, no execution can be had; for all is done in hatred of his Religion: And so are wicked men permitted to live wickedly, cloaked and defended by that wicked Idol. But supposing that the Mass was occasion of no such evils, yet in itself it is so odious in God's presence, that we cannot cease with all instance to desire the removing of the same, as well from yourself, as from all others within this Realm; Taking Heaven and earth, yea, your own Consciences to record, That the obstinate maintenance of that Idol, shall in the end be to you, destruction of soul and body, if you do not repent.  
If your Majesty demand, Why that now we are more earnest, than we have been heretofore? We answer (our former silence no ways excused) Because we find ourselves frustrate of our hope and expectation; which was, That in process of time your Majesty's heart should have been mollified, so far, as ye would have heard the public Doctrine taught within this Realm; by the which, our further hope was, That God's holy Spirit should so have moved your heart, that you would have suffered your Religion (which before God is nothing but abomination and vanity) to be tried by the true Touchstone, the written Word of God; And that your Majesty finding it to have no ground nor foundation in the same, should have given that glory unto God: that you would have preferred his Truth to your own preconceived vain opinion, of what antiquity that ever it hath been, whereof we in part now discharged, 
Note.  can no longer keep silence, unless we would make ourselves criminal before God of your blood, perishing in your own iniquity; for we plainly admonish you of the danger to come.  
The second thing that we require, is, Punishment of horrible vices, such as are Adultery, Fornication, open Whoredom, Blasphemy, Contempt of God, of his Word and Sacraments; Which in this Realm do even so abound, that sin is reputed to be no sin. And therefore, as we see the present signs of God's wrath now manifestly appear, so do we forewarn, that he will strike ere it be long, if his Law without punishment be permitted thus manifestly to be contemned. If any object, That punishment cannot be commanded to be executed without a Parliament; we answer, 
Note.  That the Eternal God in his Parliament, hath pronounced death to be the punishment of Adultery, and for Blaspheming: whose Act if we put not in execution (seeing that Kings are but his Lieutenants, having no power to give life, where he commands death) as that he will repute you, and all others that foster vice, patrons of Impiety, so will he not fail to punish you, for neglecting the execution of his judgements.  
Our third request concerning the poor, who be of three sorts: The poor labourers of the ground, the poor desolate Beggars, Orphans, Widows and Strangers, 
Note diligently.  and the poor Ministers of Christ Jesus his holy Evangel; which are so cruelly used by this last pretended Order taken for sustentation of Ministers, that their latter misery far surmounteth the former; for now the poor labourers of the ground are so oppressed by the cruelty of those that pay their hire, that they for the most part encroach upon the poor, in whatsoever they pay unto the Queen, or to any other. As for the very indigent and poor, to whom God commands a sustentation to be provided of the Tenths, they are so despised, 
Note.  that it is a wonder that Sun giveth heat and light to the earth, where God's Name is so frequently called upon, and no mercy (according to his Commandment) shown to his Creatures. And also for the Ministers, their Livings are so appointed, that the most part shall live but a Beggar's life: And all cometh of that impiety, that the idle bellies of Christ's enemies, must be fed in their former delicacy. We dare not conceal from your Majesty, and honours our conscience, which is this, That neither by the Law of God, neither yet by any just Law of man, is due unto them, who now most cruelly do exact of the poor and rich, the two parts of their Benefices, as they call them. And therefore we most humbly require, That some other Order may be taken with them, that they be not set up again to empire above the people of God; for we fear that such usurpation of their former state, will be neither in the end pleasant to themselves, nor profitable to them that would place them in that Tyranny. If any think that a competent Living is to be assigned to them, we repugn not, provided that the Labourers of the ground be not oppressed, the poor be not utterly neglected, and the Ministers of the Word so hardly used, as now they are. And finally, That those idle bellies, who by Law can crave nothing, shall confess, that they receive their sustentation and maintenance, not of debt, but of benevolence. Our humble request is therefore, That in every Parish some part of the Tithes may be assigned to the sustentation and maintenance of the poor within the same: And likewise that some public relief may be provided for the poor within Burroughs, that Collectors may be appointed to gather; And that strict Accounts may be taken, as well for their Recepts, as of the disbursements. The further consideration to be had of our Ministers, we in some part remit to your wisdoms, and to their particular complaints.  
Our fourth Petition is for the Mause-Yards and Gleebs justly appertaining to the Ministers, without the which it is impossible unto them quietly to serve their Charges; and therefore we desire that order be taken without delay.  
Our fifth concerns the disobedience of certain wicked persons, who not only trouble, and have troubled Ministers in their Functions, but also disobey the Superintendents in their Visitation: wherefore we humbly crave remedy; which we doubt, not so much for the fear that we and our Ministers have of the Papists, but for the love that we bear to the common tranquillity. For this we cannot hide from your Majesty and Council, That if the Papists think to triumph where they may, and to do what they list, where there is not a party able to resist them: that some will think, That the godly must begin where they left, who heretofore have borne all things patiently, in hope that the Laws should have bridled the wicked; 
Note this for our times.  whereof if they be frustrate (albeit that nothing is more odious to them then Tumults, and domestic Discord) yet will men attempt the uttermost, before that in their own eyes they behold the house of God demolished, which with travel and danger God hath within this Realm erected by them.  
Sixthly, we desire, That such as receive release of their Thirds, be compelled to sustain the Ministers within their Bounds, or else we forewarn your Majesty and Council, that we fear, That the people shall retain the whole in their hands, until such time as their Ministers be sufficiently provided.  
Seventhly, we desire the Churches to be repaired, according to an Act set forth by the Lords of the Secret Council, before your Majesty's Arrival into this Country: That Judge's be appointed to hear the causes of Divorcement; for the Church can no longer sustain the burden, especially, because there is no punishment for the offenders: That sayers and hearers of Masses, prophaners of the Sacraments; such as have entered into Benefices by the Pope's Bulls, and such other transgressors of the Law made at your Majesty's Arrival within this Realm, may be severely punished; for else men will think there is no truth meant in making of such Laws.  
Eighthly, We most humbly desire of your Majesty and your honourable Council, a resolute answer to every one of these Heads afore-written, that the same being known, we may somewhat satisfy such as be grievously offended at manifest iniquity now maintained at, oppression, under pretext of Law, done against the poor, and at the rebellious disobedience of many wicked persons, against God's Word, and holy Ordinance.  
God the Father of our Lord Jesus Christ, so rule your hearts, and direct your Majesty and Counsels judgements by the judgement and illumination of his holy Spirit, that you may answer so, as your offences may be absolved in the presence of that righteous Judge, the Lord Jesus; and then we doubt not but yourselves shall find felicity, and this poor Realm, that hath long been oppressed by wicked men, shall enjoy tranquillity and rest, with the true knowledge of God.  
These things read in public Assembly as aforesaid, were approved of all: And some wished that more sharpness had been used, because that the time so repuired. But the Minions of the Court, and Secretary Lethington above others, could not abide such hard spoken words; for whoever shall write (said he) to a Prince, That God would strike the head and the tail; That if Papists do what they list, men would begin where they left: 
Note this for our times.  But above all others, that was most offensive That the Queen was accused, as that she would raise up Papists and Papistry again; To put that in the people heads, was no less than Treason: yea, Oaths was made, That she never meaned such thing. To whom it was answered, 
An answer to Lethington.  That the Prophet Isaiah used such manner of speaking; And it was no doubt but that he was acquainted in the Court, for it was supposed that he was of the King's Stock: but howsoever it was, his words make manifest that he spoke to the Court, and to the Courtiers, to Judges, Ladies, Princes and Priests; and yet, saith he, The Lord shall cut away the head and the tail, etc. And so said the first writer, I find that such phrase was once used before us: And if this offend you, that we say, Men must begin where they left, in case the Papists do as they do, we would desire you to teach us, not so much how we shall speak, but rather what we shall do, when our Ministers are stricken, our Superintendents disobeyed, and a plain Rebellion decreed against all good Orders. Complain, said Lethington. To whom? said the other. To the Queen, said he. How long shall we do so? quoth the other. Till that you get remedy, said the Justice Clerk: Give me their names, and I shall give you Letters. If the Sheep, said one, shall complain to the Wolf, That the Wolf's whelps have devoured their Lambs, the Complainer may stand in danger, but the offender we fear, 
Note this diligently.  shall have leave to hunt after his prey. Such Comparisons (said Lethington) are very unsavoury; for I am assured, That the Queen will not erect nor maintain Papistry. Let your assurance (said the other) serve yourself, but it cannot assure us; for her manifest proceedings speaketh the contrary. After such cautious reasoning on both sides, the plurality concluded, That the supplication as it was conceived, should be presented, unless that the Secretary would make one more fit to the present necessity; he promised to keep the substance of ours, but he would use other terms, and ask things in a more gentle manner. The first Writer answered, That he served the Churches at their commandment, and was content, That in his ditement, men should use the liberty that best pleased them; providing, That he were not compelled to subscribe to the flattery of such, as more regarded the persons of men, than the simple truth of God: And so was this former supplication given to be reform, as Lethingtons' wisdom thought best. And in very deed, he framed it so, That when it was delivered by the Superintendents of Lothain and Fyfe. And when the Queen had read somewhat of it, she said, Here are many fair words, I cannot tell what the hearts are; And so for our painted Oratory we were termed by the next name, Flatterers and dissemblers; but for that Session, the Church received no other answer.  
Short after the Convention of the Church, chanced that unhappy pursuit which john Gordon, 
john Gordonne and Ogilvie.  Laird of Finlater, made upon the Lord Ogilvie, who was evil hurt, and was for a long time mitilate; The occasion was for certain Lands, and Rights, which old Finlater had resigned to the Lord, which he was pursuing by Law, and was in appearance to obtain his purpose; whereat, the said john, and his servants were offended, and therefore made the said pursuit, upon a Saturday, at night, betwixt nine and ten. The friends of the said Lord, were either not with him, or else not willing to fight that night, for they took strokes, but gave few that left marks.  
The said john was taken and put in the Tolbuiths, where he ramained certain days, and then broke the Prison: Some judged, at his Father's commandment; for he was making preparation for the Queens coming to the North, as we will after hear.  
The interview and meeting of the two Queens delayed till the next year. Our Sovereign took purpose to visit the North, and departed from Sterlin in the month of August; whether there was any paction and confederacy betwixt the Papists of the South, and the Earl of Huntly and his Papists in the North (or to speak more plainly) betwixt the Queen herself, and Huntly: We cannot certainly affirm, But the suspicions were wondrous vehement, that there was no good will borne to the Earl of Murray, nor yet to such as depended upon him, at that time. The History we shall faithfully declare, and so leave the judgement free to the Readers.  
That john Gordon broke the Prison, we have already heard, who immediately repaired to his Father George, Earl of Huntly; and understanding the Queens coming, made great provision in strabogy, and in other parts, as it were to receive the Queen. At Aberdeine, the Queen and Court, remained certain days to deliberate upon the Affairs of the Country, where some began to smell, that the Earl of Huntly was privately gathering men, as hereafter shall be declared.  
Whilst things was so working in the North, the Earl of Bothwell broke his prison, and came forth of the Castle of Edinburgh the eight and twentieth day of August; 
Bothwell broke the ward or prison.  some say he broke the Stancheours of the Window; others whispered, that he got easy passage by the gates: one thing is certain, to wit, The Queen was little offended at his escaping. There passed with him a servant of the Captains, named james Porterfield. The said Earl showed himself not very much afraid, for his common residence was in Louthain. The Bishop of Saint Andrews and Abbot of Crosrainell kept secret convention that same time in Paislay, 
Note another wavering of the hamilton's.  to whom resorted divers Papists; yea, the said Bishop spoke to the Duke, unto whom also came the Lord Gordon from the Earl of Huntly, requiring him to stir his hands in the South, as he should do in the North, and so it should not be Knox crying and preaching that should stay that purpose: The Bishop, be he never so close, could not altogether hide his mind, but at his own Table said, The Queen is gone into the North, belike to seek disobedience, she may perchance find the thing she seeks. It was constantly affirmed, That the Earl Bothwell and the said Lord Gordon spoke together, but of their purpose we heard no mention.  
That same year, and in that same instant time, were appointed Commissioners by the General Assembly, to Carrick and Cunningham; Master George Hay, who with great profit preached the space of a month in all the Churches of Carrick. To Kyle and to the parts of Galloway was appointed john Knox, who besides the doctrine of the Evangell, shown to the common people, forewarned some of the Nobility and Barrows, of the dangers that he feared, and that were appearing shortly to follow; and exhorted them to put themselves in such order, as that they might be able to serve the authority, and yet not to suffer the enemies of God's truth to have the upper hand: Whereupon a great part of the Barons and Gentlemen of Kyle, Cunningham and Carrick, professing the true doctrine of the Evangell, assembled at Air; and after the exhortation made, and conference had, subscribed this Bond, the Tenor whereof followeth:  


A new Covenant, 1562.  WE whose Names are under-written, do promise in the presence of God, and in the presence of his Son, our Lord jesus Christ, that we and every one of us, shall and will maintain the preaching of his holy Evangell, now of his mercy offered and granted unto this Realm; and also will maintain the Ministers of the same against all persons, power and authority that will oppose themselves to the Doctrine proposed, and by us received: And further, with the same solemnity, we protest and promise, that every one of us shall assist another, yea, 
Note.  and the whole Body of the Protestants within this Realm, in all lawful and just occasions, against all persons; So that whosoever shall hurt, molest or trouble any of our bodies, shall be reputed enemies to the whole, except that the offender will be content to submit himself to the Government of the Church now established amongst us: and this we do, as we desire to be accepted and favoured of the Lord jesus, and accepted worthy of credit and honesty in the presence of the godly.  
At the Burgh of Aire the fourth day of September, in the year of God, 1552. Subscribed by all these with their hands, as followeth: The Earl Glencairne, Lord Boyde, Lord Uchiltrie and Failfurd, Matthew Cambell of Lowdoune Knight, Allaine Lord Cathcart, Caprington elder and younger, Cuninghameheid, Rowallan, Waterston, Craigie, Lefnoreis, Achinharvy, Middleton, Master Michael Wallace Provest of Air, with forty more of the honestest Burgesses of that Town. The Master of Boyd, Graitgirth, Barr, carnel, Dreghorne, Hested, Skeldon, Wolston, Carsland, Fergnshill, Polquhairne, Stair, Barkskyning, Kinganelech, with a hundred more Gentle men of worth; john Dumbar of Blantyre, Carleton and his brother, Halrig Cers, Kirckmichael, Dalyaroich, Crosclayes, Horsclench, Carbiston, Kelwood, Tarmganoich, etc.   
THese things done at Air, the said john passed to Nithsdaill, and Galloway, where, in conference with the Master of Maxwell, a man of great judgement and experience; he communicated with him such things as he feared, who by his motion wrote to the Earl of Bothwell to behave himself as it became a faithful Subject, and to keep good quietness in the places committed to his charge, and that his crime of breaking the Ward would be the more easily pardoned. john Knox wrote unto the Duke, and earnest-exhorted him neither to give ear to the Bishop his Bastard brother, no● yet to the persuasions of the Earl of Huntly; for if he did, he assured him, that he and his house should come to a sudden ruin. By which means was the South parts kept in reasonable quietness during the time that the troubles were a brewing in the North; and yet the Bishop and the Abbot of Cosraynell did what in them lay to have raised some trouble; for, besides the fearful bruits that they spearced abroad, sometime that the Queen was taken, sometimes that the Earl of Murray and all his were slain, and sometimes that the Queen had given herself to the Earl of Huntly; besides such bruits the Bishop to break the Country of Kyle, where quietness then was greatest, raised the crawford's, against the Reides, for the payment of the Bishop's Paschfynes; but that was pacified by the labour of indifferent men, who favoured peace. The Abbot of Cosrainell required disputation of john Knox for maintenance of the Mass, which was granted unto him; and the dispute held in Mayboll three days: The Abbot had the advantage that he required, to wit, he took in hand to prove, That Melchisedec offered Bread and Wine unto God; which was the ground that the Mass was built upon to be a Sacrifice, etc. But in the work of three days there could no proof be produced for Melchizedecks' Oblation; as in the disputation, (which was afterwards Printed) clearly may appear. The Papists looked for a revolt, and therefore they would have some brag of reasoning; the Abbot further presented himself to the Pulpit, but the voice of Master George Hay so afraid him, that after once he was wearied o● that exercise.  
After that the Queen was somewhat satisfied of hunting, and other pastimes, she came to Aberdein, where the Earl of Huntly met her, and his Ladies, with no small Train, who remained in Court, and was supposed to have the greatest credit, departed with the Queen to Buchan, met her again at Rothemay, looking that she should have passed with him to Strabogy; but in the journey certain word came to her, that john Gordon had broken promise in not re-entering in ward; for his Father the Earl had promised, that he should enter again within the Castle of Sterlin, and there abide the Queen's pleasure; but whether with his Father's knowledge and consent, or without the same, we know not; but he refused to enter: which so offended the Queen, that she would not go to Strabogy, but passed thorough Straithla to innerness, where the Castle thereof was denied unto her; the Captain was commanded to keep it, and looked for relief; for so had john Gordon promised; but being thereof frustrate, the Castle was rendered, and the Captain called; Gordon was executed upon the place, the rest were condemned, and the hands of some bound, but escaped.  
This was the beginning of further trouble, for the Earl of Huntly thereat offended, began to assemble his Folks, and spared not to speak that he would be revenged; But always his Wife bore a fair countenance to the Queen; and it is verily supposed, that no other harm then the Queen herself could easily have stood content with, was meaned unto her own person. But the whole matter lay upon the Earl of Murray, Secretary Lethington and the Laird of Pittaro; yet the Queen began to be afraid, and by Proclamation, caused to warn Sterling Shire, Fyfe, Anguis, Mernes, and Stratherne, charging all substantial men to be in Aberdein the fifth day of October, there to remain the space of twenty days; In her return from innerness she required the Castle of Finlater, which was likewise denied, and so was Anchndowne; which more angered the Queen. The Earl of Huntly was charged to cause deliver the said house, under the pain of Treason; to show some obedience, he caused the Keys of both to be presented by his servant Master Thomas Keir; But before had the Queen sent young Captain Stewart, son to james, (who to this day hath neither been stout, happy, nor true) with sixscore to lie about the places of Finlater. They lodged in Culan, not far distant from the said place. But upon a night john Gordon came with a company of Horsemen, took the Captain, slew certain of the Soldiers, and disarmed the rest.  
This fact done (as the Queen alleged) under trust, so inflamed her, that all hope of reconciliation was passed; and so the Earl of Huntly was charged under the pain of putting him to the Horn, to present himself, and the said john before the Queen and Council within six days; which charge he disobeyed, and so was denounced Rebel: Whether it was Law or not, we dispute little thereof; but it was a preparative to others, that after were served with the like measure: 

So was the Duke. the Earls of Argyle, Murray, and Glencarne, with all their Company after served.  
The day of Correthie field. Octob. 22. 1562   he was sought at his Place of Stragobie, but escaped. The evil increased, for the Earl assembled his fellows out of all parts of the North: He marched forwards towards Aberdiene, and upon the two and twentieth of October, 1562. came to the Lough of Skein.  
His Army was judged to be seven or eight hundred men. The Queen's Army, both in number and manhood, far surmounting his, and yet he took no fear; for he was assured of the most part of them which were with the Queen; as the issue did witness: Within the Town they stood in great fear, and therefore it was concluded, That they would assail the uttermost upon the fields. The Forbesses, Hayes, and Lesleyes took the Vanguard, and promised to fight with the said Earl, without any other help. They passed forth of the Town before ten hours in the morning; they put themselves in array, but they approached not the enemy, till that the Earl of Murray and his Company were come to the fields, and that was after two after noon; for he was appointed with his Company, only to have beholded the Battle: but all things turned otherwise then the most part of men supposed.  
The Earl of Huntley was the night before determined to have retired himself and his Company: But that morning he could not be wakened, before it was ten hours; and when he was upon his feet, his spirits failed him, by reason of his corpulency, so that rightly, a long time he could do nothing: Some of his friends fearing the danger, left him. When that he looked upon both the Companies, he said, This great Company that approacheth nearest to us, will do us no harm, they are our friends: I only fear that small Company that stands on the hill side, they are our enemies: But we are enough for them, if God be with us. And when he had thus spoken, he fell upon his knees, and made his Prayer in this form:  
O Lord, 
The Earl of Huntley's prayer.  I have been a bloodthirsty man, and by my means hath much innocent blood been spilt: But wilt thou give me Victory this day, and I shall serve thee all the days of my life.  
Note and observe, good Reader, he confesseth that he hath been a bloodthirsty man; and that he had been the cause of the shedding of much innocent blood; but yet would he have had Victory: And what was that else, but to have had power to have shedded more, and then would he have satisfied God for altogether; wherein is expressed the nature of hypocrites, 
Note.  which never fear nor love God further than present danger or profit persuadeth. But to our History.  
The Lesleyes, Hays, and Forbisses, espying the Earl of Murray and his to have lighted upon their feet, and made forward against the Earl of Huntley and his, who stood in Correthieburne (some call it Farabanke) But ere they approached nigh, 
Corriethieburne, or Farabank.  by the space of the shot of an Arrow, they cast from them their Spears and long Weapons, and fled directly in the face of the Earl of Murray and his Company: The danger espied, the Laird of Pittarrow (a man both stout, and of a ready wit) with the Master, after Lord Lyndsey, and Tutor of Pitcur, said, Let us cast down Spears to the foremost, and let them not come in amongst us; for there is no doubt but this flying is but Treachery: And so they did, so that they that fled of Huntley seeing the Vanguard fly, said unto his Company, Our friends are honest men, they have kept promise; Let us now encounter the rest. And so he and his, as sure of Victory, marched forward. The Secretary in few words, made a vehement Oration; and they willed every man to call upon his God, to remember his duty, and not to fear the multitude: And in the end concluded thus: O Lord, thou that rulest the heaven and the earth, 
Secretary Lethingtons' Oration.  look upon thy servants, whose blood this day is most unjustly sought, and to man's judgement, are sold and betrayed, our refuge is now unto thee, and our hope is in thee: judge thou, O Lord, betwixt us and the Earl of huntley, and the rest of our enemies: If ever we have justly sought his or their destruction and blood, let us fall on the sword. And, O Lord, if thou knowest our innocency, maintain thou and preserve us, for thy great mercy's sake.  
Shortly after the speaking of these and the like words, the former Rank rejoiced; for Huntley's Company made great haste: They were repulsed by the Master of Lyndsay; and the Companies of Fife and Angus, some of them that had fled, returned, and followed the Earl of Murray, but gave no stroke, till that Huntley's Company gave back. In the Front there was slain eighteen or four and twenty men; and in the flying there fell 100 There were taken 100 and the rest were spared: The Earl himself was taken alive; his two sons, john aforesaid, and Adam Gordon, were taken with him. The Earl, immediately after his taking, departed this life, without any wound, or yet appearance of any stroke, whereof death might have ensued: And so, because it was late, he was cast overthwart or upon a pair of Creilles', and so was carried to Aberdeine, and was laid in the Tolbuiths thereof, that that which his wives Witches had given, might be fulfilled; who all affirmed (as the most part say) That same night he should be in the Town of Aberdeine, without any wound upon his body. When his Lady got knowledge thereof, she blamed her principal Witch, called jannett; but she stoutly defended herself (as the devil can do) and affirmed, That she gave a true answer, albeit she spoke not all the truth; for she knew that he should be there dead, but that could not profit my Lady. She was angry and sorry for a season: But the devil, the Mass, and Witches, have all great credit with her this day, the twelfth of june, 1566. as they had seven years ago.  
The Earl of Murray sent a Message unto the Queen, of the marvellous Victory; and humbly prayed her to show that obedience to God, as publicly to convene with them, to give thanks unto God for his notable deliverance. She glomed and frowned both at the Message, and at the Request, and scarcely would give a good word, or blithe and merry countenance to any that she knew earnest favourers of the Earl of Murray, whose prosperity was, and yet is a very venom to her boldened heart: For many days she bore no better countenance; whereby it might have been easily espied, That she rejoiced not greatly of the success of that matter; And albeit she caused to execute john Gordon, and divers others, yet it was the destruction of others that she sought.  
Upon the morrow after the discomfiture, the Lady Forbesse, a woman both wise, and fearing God, came, amongst many others, to visit the Corpse of the said Earl; and seeing him lie upon the cold stones, having only upon him a Doublet of Canvas, a pair of Scotch grey Hose, 
The Lady Forbesse her words.  and him covered with an Arras work. She said, What stability shall we judge to be in this world? There lieth he that yesterday in the morning was esteemed the wisest, the richest, and man of greatest power that was within Scotland. And in very deed she lied not; for in man's opinion, under a Prince, there was not such a one these three hundred years in this Realm produced: 
Let others that yet live mark this.  But felicity and worldly wisdom so blinded him, that in the end he perished in them, as shall all those that despite God, and trust in themselves.  
john Gordon, at his death, confessed many horrible things, devised by his father, by his brother, and by himself. There were Letters found in the Earl's pocket, that disclosed the Treason of the Earl of Sutherland, and of divers others. Master Thomas Keir, who before was the whole Councillor of the said Earl, disclosed whatsoever he understood might hurt the gordon's and their friends, and so Treason plainly disclosed; which was, That the Earl of Murray should have been murdered in Stragobie; the Queen should have been taken, and kept at the devotion of the said Earl of Huntley. These things, we say, revealed, the Queen left the North, and came to Dundie, Saint johnston, Sterlin, and then to Edinburgh: The Earl of Huntleys' body was carried about in a Boat, and laid without Burial in the Abbey of Halyrud-house, till the day of his Forefaltor, as after shall be declared. The Duke apprehended the Lord Gordon his son in Law, because that the Queen had straight commanded him so to do, if that he repaired within his bounds. Before that he delivered him, the Earl of Murray laboured at the Queen's hands for the safety of his life, which hardly was granted; and so was he delivered within the Castle of Edinburgh, the eight and twentieth day of November. 1562. where he remained till the eighth day of February; when he was put to an Assize, accused and convinced of Treason; but was restored again; first, to the Castle aforesaid, and thereafter was transported to Dumbar, where he remained prisoner till the month of August, in the year of God 1565. as we will after hear.  
In the mean time the troubles were hot in France, and the intelligence and outward familiarity betwixt the two Queens was great; Lethington was directed with large Commission, both to the Queen of England, and to the Guisians.  
The Marriage of our Queen was in all men's mouths; some would have the Infant of Spain, 
men's judgement of the Queen's Marriage.  some the Emperor's Brother, some Duke Denemours, and some truly guessed at the Lord Darley.  
What Lethingtons' Credit was, we know not; but shortly after there began much to be talked of the Earl of Lenox, and of his son the Lord Darley. It was said that Lethington spoke to the Lady Margaret Dowglas; And that Robert Melvill received a horse to the Secretaries use from the Earl of Lenox, or from his wife. Howsoever it was, Master Fouller servant to the said Earl, came with Letters to the Queen, by which, Licence was permitted to the Earl of Lenox to come to Scotland, to travel in his lawful business. That same day the Queen's Licence was granted, the Secretary said, This day I have taken upon me the deadly hatred of all the hamilton's within Scotland, and have done unto them no less displeasure, then if I had cut their throats. The Earl Bothwell, who before had broken Ward, fearing apprehension or taking, prepared to pass to France; but by storm of Wether was driven into England, where he was stayed, and was offered to have been rendered by the Queen of England: But our Queen's answer was, That he was no Rebel, and therefore she requested that he should have liberty to pass whither he pleased. And thereto Lethington helped not a little, for he traveled to have friends in every faction of the Court. And so obtained the said Earl Lincense to pass to France.  
The Winter after the death of the Earl of Huntley, the Court remained for the most part at Edinburgh. The Preachers were wondrous vehement in reprehension of all manner of Vice, which then began to abound; and especially Avarice, Oppression of the poor, Excess, Riotous Cheer, Banqueting, immoderate Dancing, and Whoredom, that thereof ensues. Whereat the Courtiers began to storm and to pick quarrels against the Preachers, 
Note this.  alleging that all their Preaching was turned to Railing; 
The Preachers railed upon the Courtiers.  whereunto one of them gave answer as followeth; It comes to our ears that we are called Railers, whereof albeit we wonder, yet we are not ashamed, seeing that the most worthy servants of God that before us have traveled in this Vocation, have so been styled: But unto you do I say, That the same God, 
The Preachers Admonition after the Earl of Huntley's death.  who from the beginning hath punished the Contempt of his Word, and hath poured forth his Vengeance upon such proud mockers, shall not spare you; yea, he shall not spare you before the eyes of this same wicked Generation, for the pleasure whereof ye despise all wholesome Admonitions: Have you not seen greater than any of you sitting where presently ye sit, 
Meaning of Huntley.  pick his nails, and pull down his Bonnet over his eyes, when Idolatry, Witchcraft, Murder, Oppression, and such Vices, were rebuked: Was not this his common talk? When these Knaves have railed their fill, then will they hold their peace: Have ye not heard it affirmed to his own face, That God should revenge that his Blasphemy, even in the eyes of such as were witness to his iniquity.  
Then was the Earl of Huntley accused by you, as the maintainer of Idolatry, and only hinderer of all good Orders; him hath God punished, even according to the threatenings that his and your ears heard, and by your hands hath God executed his Judgements: But what amendment can be espied in you? Idolatry was never in greater quiet, Virtue and virtuous men were never in more contempt; Vice was never more bold, nor punishment less feared. And yet who guides the Queen and Court; who but the Protestants. O horrible slanderers of God, and of his holy Evangell; Better it were unto you, plainly to renounce Christ Jesus, 
The end declared their words to be true.  then thus to expose his blessed Evangell to Mockage: if God punisheth not you, That this same age shall see and behold your punishment, the spirit of righteous judgement guides me not.  
This vehemency provoked the hatred, not only of the Courtiers, but also of divers others against the Speaker, which was john Knox; for such as be in credit, never lack flatterers. Their Brethren of the Court were irreverendly handled. What was that, but to raise the hearts of the people against them; They did what they could. Such speaking would cause them to do less. 
The defence of the Courtiers.  And this was the fruit that the Preachers gathered of their just reprehensions; The general Assembly of the Church held on the 25 of December, 1562. approached. In the which, great complaints were made; That Churches lacked Ministers; That Ministers lacked their Stipends; That wicked men were permitted to be Schoolmasters; and so to infect the youth amongst them, whom one Master Robert Cunning Schoolmaster in Aberbrothoke, was complained upon by the Laird of Dun, and sentence pronounced against him. It was further complained, That Idolatry was erected in divers parts of the Realm: For redress hereof, some thought best, That a new supplication should be presented to the Queen; others demanded, what answer was received of the former. The superintendent of Lowthian confessed the delivery of it; but (said he) I received no answer. It was answered for the part of the Queen, (for her supposts were ever there) that it was well known to the whole Realm, what troubles had occurred since the last Assembly; and therefore, That they should not wonder, albeit that the Queen had not answered, but betwixt that and the Parliament, which was appointed to be in May, they doubted not but such order should be taken, 
The Queen's practice.  as all men should have occasion to stand content. This satisfied for that time the whole Assembly. And this was the practice of the Queen, and of her Council, with fair words to drive time, as before we have said.  
The Assembly notwithstanding proceeded forward in establishing of such orders, as whereby vice might be punished, and virtue might be maintained, And because there was a great slander risen upon Paul Meffane of whom mention is made in the second Book of the History, Commissions and charge was given unto john Knox, Minister of Edinburgh, and unto certain of the Elders of the Church of Edinburgh, to pass to the Town of jedwart, where the slander was raised, and to be found there, 
The trial of Paul's Meffanes fact.  the third of january next, was the trial to be taken of the slander raised, and to hear the Articles and complaint of the said Paul: and after the trial, to report the truth to the Session of the Church of Edinburgh; To whom with the assistance of the superintendent of Lowthian Commission was given to discern therein. The trial and examination of that crime was difficile, the slander was universal in that Town and Country; the servant woman of the said Paul, had betwixt that and Christmas left his House, she had borne a child, no father to it could she find, but alleged herself to have been suppressed late in an Evening; the said Paul constantly affirmed himself innocent, and would have given his public purgation; but because his Accusators had taken on them to prove their accusation that was denied, many witnesses were produced, of whom some deposed so clearly, that the Commissioners suspected, that they had been suborned, and therefore they required to have inspection of the places, where some said they saw, and some said they heard them in the very act of iniquity. The sight and consideration of the place augmented greatly the suspicion; but one thing was most suspicious of all other, for the Wife of the sad Paul (an ancient Matron) was absent from him the space of eight or nine weeks in Dundie; which time (or at least a great part thereof) they suspected, and he lay nightly in one house without other company then a Child of seven or eight years of age. The Judges, notwithstanding these suspicions, having a good opinion of the honesty and godliness of the man, traveled what they could (conscience not hurt) to purge him of the slander: But God, who would not that such a Villainy should be cloaked and concealed within his Kirk, otherways had decreed, for he brought the brother of the guilty woman to the Town, having no mind of such matters, who being produced by the Accusators, as one that was privy to the fact; and knew the verity of all circumstances; this witness, we say, (which could not be suspected) being produced, made the matter so plain and clear, that all suspicion was removed; for he it was that conveyed the woman away, he it was that caused the Child to be baptised, alleging it to be his own; he it was that carried frequent message betwixt them, and from Paul carried money and clothes divers times: How soon that ever the said Paul saw that man produced, as Witness, he withdrew himself and left the Town, by that means plainly taking upon him the Crime; And so the Commissioners with full information, returned to Dundie, and notified the same unto the Kirke, who caused publicly to summon the said Paul to hear the sentence pronounced; who not appearing in the end, for his odious Crime and contumacy, was publicly excommunicated, and was deprived of all functions within the Kirke of Scotland, and so left the Realm. For two causes we insert this horrible fact, and the order kept in punishing of the same; the former to forewarn such as travel in that Vocation, that according to the admonition of the Apostle, Such as stand, take heed lest they fall. No man in the beginning of the Evangell, was judged more fervent and more upright; and yet we have heard how far Satan has prevailed against him; God grant that we may hear of his repentance; neither yet should this fall do any thing to prejudice the Authority of the Doctrine which he taught, for the Doctrine of God hath its authority of no creature, but hath the assurance of God himself, how weak or imperfect soever the Instruments be by whom it pleaseth God to publish the same. The treason of judas, the Adultery of David, and abnegation of Peter did derogate nothing from the glory of Christ's Evangell, nor yet the Doctrine which before they had taught; but declared the one to be a Reprobate, and the other to be Instruments in whom mercy must surmount judgement. The other cause is, that the World may see what difference there is betwixt the uprightness of the Kirke of God, and the corruption that reigns in the Synagogue of Satan, the Papistical rabble; for how many of that sort hath been, and still remain openly known Whoremongers, Adulterers, Violators of Virgins, yea, and committers of such abominations as we will not name; and yet are they called and permitted to be Bishops, Archbishops, Cardinals and Popes themselves: For what sins can unable the sworn servants of Simony, and of their Father the Devil? For brag what they list of Christ, of Peter, and of Paul, their lives and conversation bear witness to whom they belong. But we return to our History of things done in Court.  
Amongst the Menizoa of the Court, there was one named Monsieur Chattelet, a Frenchman, that at that time passed all others in credit with the Queen: In dancing of the purpose, so term they that dance, in the which man and woman talketh secretly, wise men would judge such fashions not agreeable to the gravity of honest women. In this dance the Queen choose Chattelet, 
Chattelet and the Queen.  and Chattelet took the Queen, for he had the best dress. All this winter Chattelet was so familiar with the Queen, that the Nobility being by this means stopped to have so free access as they thought fit and due unto them, were highly offended; at length Chattelet having conveyed himself privately under the Queen's Bed, but being espied, was commanded away: The Bruit arising, the Queen called the Earl of Murray, and bursting in a womanly affection, 
The Queen's desire concerning Chattelet.  charged him, that as he loved her, he should slay Chatelet, and let him never speak word. The other at the first made promise so to do; but after calling to mind the judgement of GOD pronounced against the shedders of innocent blood, and also that none should die without the testimony of two or three witnesses, returned, and fell upon his knees before the Queen, and said, Madam, I beseech your Majesty cause not me to take the blood of this man upon me; Your Majesty hath used him so familiarly before, that you have offended all your Nobility; and now if he shall be secretly slain at your own commandment, what shall the world judge of it? I shall bring him to the presence of Justice, and let him suffer by Law according to his deserving. Oh, said the Queen, you shall not let him speak. I shall do (said he) Madam, what in me lieth, to give your Majesty content. Poor Chattelet was brought back from Kingorne to Saint Andrews, examined, put to an Assize, and so beheaded the two and twentieth day of February, Anno Dom. 1562. He begged licence to write to France the cause of his death; which said he, in his Tongue was Pour estre trouve en lien trop suspect; that is, Because I was found in a place too much suspected. At the place of Execution, when he saw that there was no remedy, but death, he made a godly confession, and granted, that his declining from the truth of God, and following of vanity and impiety, was justly repaid unto him: But in the end he concluded, looking unto the Heavens, with these words, O cruelle Dame! What that complaint imported I leave it to conjecture; and so received Chattelet the reward of his dancing, for he lost his Head, that his Tongue should not utter the secrets of our Queen; deliver us, O Lord from the rage of so inordinate a Court.  

The punishment of God for maintaining and erecting of the Mass, death and famine.  The year of God, 1563. there was a universal death in all Scotland, but in the North, where (the Harvest before) the Queen had been, there was a great Famine, of which may died in that Country. the dearth was great over all, but the Famine in the Wheat, the Bear or Barley, the Meal, the Oats, Beef, Mutton, &c, were exceeding dear and scant; yea, all things appertaining to the sustentation of man, in triple, and more exceeded, their accustomed prices. And so did God according to the threatening of the Law punish the Idolatry of our wicked Rulers, and our ingratitude that suffered them to defile the Land with that abomination again, that God so potently had purged by the power of his Word; for the riotous Feasting and excessive Banqueting used in City and Country, wheresoever that the profane Court repaired, provoked God to strike the Staff of Bread, and to give his maledictions upon the fruits of the earth. But alas, who looked, or yet looks to the true cause of our Calamity?  
Lethington was absent (as before we have heard) in the Queen's affairs; the Papists at that Pasch. Ann. 1563. in divers parts of the Realm, had erected that Idol the Mass, amongst whom the bishop of S. Andrews, the Prior of Quihithorn, with divers others of that faction would avow it. Besides the first Proclamation, there had Letters passed in the contrary with certification of death to the contraveiner.  
The Brethren universally offended, and espying that the Queen by Proclamation did but delude them, determined to put to their own hands, and to punish for example of others; and so some Priests in the West-Land were apprehended; Intimation made unto others, as to the Abbot of Cosragnell, the Parson of Sangohar, and such, that they should neither complain to the Queen nor Counsel, but should execute the punishment that God has appointed to Idolaters in his Law, by such means as they might, where ever they should be apprehended.  
The Queen stormed at such freedom of speaking, but she could not amend it, for the Spirit of God, of boldness, and of wisdom had not left the most part of such as God had made Instruments in the beginning, they were of one mind to maintain the truth, and to suppress Idolatry, particularities had not divided them; and therefore could not the Devil working in the Court, and in Papists, do then what they would; and therefore the Court began to invent a new craft; The Queen advised, to send for john Knox to come to her where she lay, 
john Knox sent for by the Queen.  at Lochlevin; She dealt with him earnestly two hours before supper, that he would be the Instrument to persuade the people, and principally the Gentlemen of the West, not to put hand to punish any man for the using of themselves in their religions as pleased them. The other perceiving her craft willed her Majesty to punish Malefactors according to the Laws, and he durst promise quietness upon the par● of all them that professed the Lord Jesus within Scotland; But if her Majesty thought to delude the Laws, he said, he feared some would let the Papists understand, 
Reasoning between I. Knox and the Queen  that without punishment they should no be suffered so manifestly to offend God's Majesty. Will ye (quoth she) allow that they shall take my Sword in their hand. The Sword of Justice (quoth he) Madam, is Gods, and is given to Princes and Rulers for one end: which if they transgress, sparing the wicked, and oppressing the Innocents'. They that in the fear of God execute Judgement where God hath commanded, offend not God, although Kings do it not; neither yet sin they that bridle Kings to strike innocent men in their rage: The examples are evident; for Samuel spared not to slay Agag, the fat and delicate King of Amelek, whom King Saul had saved: Neither spared Elias, jezabels' false Prophets, and Baal's Priests, albeit that King Achab was present: Phineas was no Magistrate, and yet feared he not to strike Zimri and Cozbi, in the very act of filthy Fornication. And so, Madame, your Majesty may see that others then chief Magistrates may lawfully punish, and have punished the vice and crimes that God commands to be punished: For Power by Act of Parliament is given to all Judges within their own bounds, to search the Massmongers, or hearers of the same, and to punish them according to the Law. 
Note diligently.  And therefore it shall be profitable to your Majesty to consider what is the thing your Majesty's subjects look to receive of your Majesty; and what it is you ought to do unto them by mutual Contract. They are bound to obey you; and that not, but in God ye are bound to keep Laws unto them: Ye crave of them service, They crave of you Protection and Defence against wicked doers. Now, Madam, if ye shall deny your Duty unto them, who especially crave that ye punish Malefactors; Think ye to receive full Obedience of them? I fear, Madam, ye shall not. Herewith she being somewhat offended, passed to her Supper. The said john left her, and informed the Earl of Murray of the whole reasoning, and so departed, of final purpose to have returned to Edinburgh, without any further communication with the Queen: But before the Sun rising on the morn were two directed (What Melvill was the one) to him, commanding him not to depart, whilst he had spoken with the Queen's Majesty; which he did, and met her at the Hawking by West Kinros. Whether it was the night's sleep, or a deep dissimulation locked in her breast, that made her to forget the former anger, wise men may doubt; But thereof she never moved word, but began divers other purposes, such as the offering of a Ring to her by the Lord Ruthuen, whom (said she) I cannot love (for I know him to use Enchantment; and yet he is one of my Privy Council. Whom blameth your Majesty (said the other) thereof? Lethington (said she) was the whole cause. That man is absent for this present (said he) Madam, and therefore I will speak nothing in that behalf. I understand (said the Queen) That ye are appointed to go to Dumfreis, for the Election of a Superintendent to be established in those Countries. Yes (said he) those Quarters have great need, and some of the Gentlemen so require. But I hear (said she) That the Bishop of Caithnes would be Superintendent. He is one (said the other) Madam, that is put in Election. If ye knew him (said she) as well as I do, ye would never promote him to that Office, nor yet to any other within your Kirk. What he hath been (said he) Madam, I never knew, nor yet will I inquire; for in time of darkness, What could we do but grope and go wrong, even as darkness carried us; but if he fear not GOD now, he deceives many more than me: And yet said he, Madam, I am assured, GOD will not suffer his CHURCH to be so far deceived, As that an unworthy man shall be Elected, where free Election is, and the Spirit of GOD is earnestly called upon, to decide betwixt the two: Well said she, do as ye will, But that man is a dangerous man, 
The Queen's judgement of the Bishop of Cathaes'.  and therein was not the Queen deceived; For he had corrupted the most part of the Gentlemen, not only to nominate him, but also to Elect him, which perceived by the said john, Commissioner, delayed the Election, and left it with the Master of Maxwell, Master Robert Pont, who was put in Election (with the foresaid Bishop) to the end that his Doctrine and Conversation might be the better tried of these that had not known him before; and so was this Bishop frustrate of his purpose for that present; and yet was he at that time the man that was most familiar with the said john in his house, and at Table. But now to the former conference, When the Queen had long talked with john Knox, and he being oft willing to take his leave, she said, I have one of the greatest matters that have touched me since I came in this Realm, 
The Lady Argile was natural Sister to the Queen, as the Earl Murray was natural Brother.  to open unto you, and I must have your help into it. And she began to make a long discourse of her Sister, the Lady Argile, how that she was not so circumspect in all things, as she wished her to be; and yet said she, my Lord, her husband whom I love, useth her not in many things so honestly, and so godlily, as I think ye yourself would require: Madam said he, I have been troubled with that matter before, and once I put an end to it (and that was before your Majesty's arrival) that both she and her friends, seemed fully to stand content; and she herself promised before her friends, That she would never complain to any Creature, till that I should first understand the controversy by her own mouth, or else by one assured Messenger: I now have heard nothing of her part; and therefore, I think there is nothing but concord: Well said the Queen, it is worse than ye believe; but do this much for my sake, as once again to put them at Unity; and if she behave not herself, so as she ought to do, she shall find no favour of me; but in any wise said she, let my Lord know, That I have requested you in this matter; For I would be very sorry to offend him in that, or in any other thing. And now said she, as touching our reasoning yesternight, I promise to do as ye required. I shall cause to summon all offenders, and ye shall know that I shall minister Justice. I am assured then said he, That ye shall please God, and enjoy rest and tranquillity within your Realm, which to your Majesty is more profitable, than all the Pope's power can be. And thus they departed.  
This Conference we have inserted, to let the World see how deeply Mary Queen of Scotland, can dissemble; and how that she could cause men to think, That she bore no indignation for any controversy in Religion, which that yet in her heart was nothing but venom, and destruction, as shortly after did appear. john Knox departed, and prepared himself for his journey, appointed to Dunfreis. And from Glasgow, according to the Queen's Commandment; he wrote this Letter to the Earl of Argyle, the Tenor whereof follows.  
My Lord,  
THe Lord cometh, and shall not tarry. After commendation of my service unto your Lordship: If I had known of your Lordship's sudden departing, the last time it chanced me to see and speak with you, I had opened unto you some of my grief: But supposing that your Lordship should have remained still with the Queen, I delayed at that time to utter any part of that which now my conscience compelleth me to do. Your behaviour towards your wife is very offensive unto many godly: Her complaint is grievous, That ye altogether withdraw your conversation from her: If so, ye have great need to look well to your own state; for albeit that ye within yourself felt no more repugnancy than any flesh this day on the earth, yet by promise made before God, are ye debtor unto her in all due benevolence. But if that ye burn on the one side, (albeit ye do no worse) and she in your default on the other, ye are not only men sworn before God, but also doth what in you lieth, to kindle against yourself his wrath and heavy displeasure. The words are sharp, and God is witness in dolour of heart I write them: But because they are true, and pronounced by God himself, I dare not but admonish you, perceiving you, as it were sleeping in sin. The proud stubbornness whereof your Lordship oft complained, will nothing excuse you before God; for if ye be not able to convince her of any fault, ye ought to bear with her imperfections, as that ye would she should bear with you likewise. In the bowels of Christ Jesus, I exhort you, my Lord, to have respect of your own salvation, and not to abuse the lenity and long-suffering of God; for that is a fearful treasure that ye heap up upon your own head, while that he calleth you to repentance, and ye obstinately continue in your own impiety; for impiety it is, that ye abstract your comfort and company from your lawful wife. I write nothing in defence of her misbehaviour towards your Lordship in any sort; but I say, If ye be not able to convince her of any fault committed since your last reconciliation, which was in my presence, that ye can never be excused before God, of this rude and strange usage of your wife. And if by you such impiety be committed as is bruited, then, before God, and unto your own conscience, I say, That every moment of that filthy pleasure, shall turn to you, in a years displeasure; yea, it shall be the occasion and cause of everlasting damnation, unless speedily ye repent: and repent ye cannot, except ye desist from that impiety. Call to mind, my Lord, That the servant knowing his masters will, and doing the contrary, shall be plagued with many plagues. Sin, my Lord, is sweet in drinking; but in digesting, more bitter than the gall. The Eternal move your heart earnestly to consider how fearful a thing it is, ever to have God to be enemy. In the end, I pray your Lordship not to be absent from Edinburgh, the 19 of this instant, for such causes as I will not write. Thus much only I warn your Lordship, that it will not be profitable for the common quietness of this Realm, that the Papists brag, and Justice be mocked that day. And thus I cease further to trouble your Lordship, whom God assist.  
In haste from Glasgow, the 7 of May, 1563. Your Lordships to command in godliness, Sic subscribitur, JOHN KNOX.  
THis Letter was not well accepted of the said Earl, and yet did he utter no part of his displeasure in public, but contrarily showed himself most familiar with the said john Knox: He kept the Diet, and sat in Judgement himself, where the Bishop, and the rest of the Papists, were accused as after follows.  
The Summons were directed against the Massmongers with expedition, and in the straitest form: The day was appointed, the 19 of May, a day only before the Parliament of Pope's Knights appeared. The Bishop of Saint Androes, the Prior of Quinthorne, the Parson of Sanguhair, William Hamilton of Camskeneth, john Gordon of Barskuch, with divers others. The Protestants convened whole, to crave for Justice. The Queen asked counsel of the Bishop of Rosse, and of the old Laird of Lethington (for the younger was absent, and so the Protestants had fewer friends) who affirmed, That she must see her Laws kept, or else she would get no obedience: and so was preparations made for their accusations. The Bishop, 
The Clergy did pretend to be free from all Jurisdiction, save the Popes.  and his band of the exempted sort, made nice to enter before the Earl of Argyle, who sat in Judgement; but at last he was compelled to enter within the Bar. A merry man, who now sleeps with the Lord, Robert Horwell, instead of the Bishop's Cross, bore before him a Steel Hammer: Whereat the Bishop and his Band were not a little offended, because the Bishop's privileges were not then currant in Scotland (which day God grant our posterity may see of longer continuance than we possessed it.) The Bishop and his fellows, after much ado, and long drift of time, came in the Queen's will, and were committed to Ward, some to one place, and some to another. The Lady Arskine got the Bishops for her part. All this was done of a most deep craft, to abuse the simplicity of the Protestants, that they should not press the Queen with any other thing concerning the matters of Religion.  
At that Parliament, which began within two days thereafter, she obtained of the Protestants whatsoever she desired; for this was the reason of many, 
The judgement of some.  We see what the Queen hath done, the like of this was never heard within this Realm; we will bear with the Queen, we doubt not but all shall be well. Others were of contrary judgement, and forespoke things, as after they came to pass; to wit, That nothing was meant but deceit; and that the Queen, how soon that ever the Parliament was past, should set the Papists at freedom: And therefore willed the Nobility not to be abused. But because many had their private business to be handled at that Parliament, the common Cause was the less regarded.  
The Earl of Huntley, whose Corpse had been unburied till the time it was brought to the Tolbuiths; he was accused his Arms rend off; himself, the Earl of Sutherland, 
Huntley forfeited.  and eleven Barons, and Earls, bearing the surname of Gordon, were that day forfeited; the Lady Huntley craftily protested and asked the support of a man of Law, or Counsellor.  
Such stinking pride of women, 
The pride of Women at that Parliament.  as was seen at that Parliament, was never seen before in Scotland. Three sundry days the Queen road to the Tolbuiths; The first day she made a painted Oration, and there might have been heard amongst her flatteries, Vox Dianae, The voice of a goddess, for it could not be Dei, and not of a Woman: God save that sweet face; Was there ever Orator spoke so properly and so sweetly, etc.  
All things misliked the Preachers; They spoke boldly against the superfluities of their clothes, and against the rest of their vanity, which they affirmed should provoke God's vengeance, not only against these foolish Women, but against the whole Realm; and especially against those that maintained them in that odious abusing of things that might have been better bestowed. Articles were presented for orders to be taken for Apparel, and for Reformation of other Enormities, but all was winked at.  
The Earldom of Murray, 
Note diligently.  needed confirmation, and many things were to be ratified that concerned the help of friends and servants; and therefore they might not urge the Queen, 
And so was Religion and the Commonwealth, both neglected.  For if they so did, she would hold no Parliament; and what then should become of them that had meddled with the slaughter of the Earl of Huntley, let that Parliament pass over; and when the Queen shall ask any thing of the Nobility, as she must do before her marriage; then shall Religion be the first thing that shall be established. It was answered, That the Poets and Painters erred not altogether, 
Occasion painted with a bald Hind-head.  that feigned and painted Occasion with a bald Hind-head: For the first, when it is offered, being lost, is hard to be recovered again. 
Variance betwixt the Earl of Murray and john Knox.  The matter fell so hot betwixt the Earl of Murray, and some others of the Court, and john Knox, That familiarly after that time, they spoke not together more than a year and a half; For the said john by his Letter, gave a discharge to the said Earl of all further intromission or care with his affairs. He made unto him a discourse of their first acquaintance, in what estate he was, when that first they spoke together in London, how God had promoted him, and that above man's judgement, and in the end made this conclusion: But seeing that I perceive myself frustrate of my expectation, which was, That ye should ever have preferred God to your own affection, and the advancement of his Truth, to your own commodity, I commit you to your wit, and to the conducting of those which can better please you. I praise my God, I leave you this day victor of your enemies, promoted to great honour, and in credit and authority with your Sovereign. If so ye long to continue, none shall be more glad than I shall be. But that after this, ye decay, 
john Knox discharge to the Earl of Murray.  (as I fear ye shall) then call to mind, by what means God exalted you; which was neither by plying with impiety; neither yet by maintaining of pestilent Papists.  
This Letter and discharge was so pleasing to the Flatterers of the said Earl, that they triumphed of it, and were glad to have gotten their occasion; for some envied, that so great familiarity was betwixt them; and therefore from the time they got once that occasion to separate, they ceased not to cast Oil in the burning Flame, which ceased not to burn, till that God by water of affliction began to slacken it, as we shall after hear. But least that they should altogether have been seen to have forsaken God, 
God knows if our times be better.  (as in very deed, both God and his Word was vey far from the hearts of the most part of the Courtiers of that Age, a few excepted) they began a new Schift, to wit, To speak of the punishment of Adultery, of Witchcraft, and to seek the restitution of Gleibes or Manses to the Minister of the Church, and of the reparation of the Churches; and thereby they thought to have pleased the Godly that were highly offended at their slackness.  
The Act of Oblivion passed, because some of the Lords had entresse; but the Acts against adultery, and for the Manses and Gleibes, were so modified, that no Law, and such a Law might stand in eodem predicamento; To speak plain, no Law and such Acts were both alike: The Acts are in Print, let wise men read, and then accuse us, if without cause we complain.  
In the progress of this corruption, and before the Parliament dissolved, john Knox in his Sermon before the most part of the Nobility, began to enter in a deep discourse of God's mercies which that Realm had felt, and of that ingratitude which he espied in the whole multitude which God had marvellously delivered from the bondage and tyranny both of body and soul: And now my Lords, (said he) I praise my God, through Jesus Christ, that in your own presence I may pour forth the sorrows of my heart; yea, yourselves shall be witness if I make any lie in things bypast from the beginning of God's mighty Works within this Realm: I have been with you in your most desperate temptations. Ask your own Consciences, and let them answer you before God, if that I (not I, but God's Spirit by me) in your greatest extremity willed you not ever to depend upon your God, and in his Name promised unto you victory and preservation from your enemies, so that only ye would depend upon his protection, and prefer his glory before your lives and worldly commodity; in your most extreme danger I have been with you; Saint Iohnstou● Cowper-More, and the charges of Edinburgh, are yet recent in my heart; yea, that dark and dolorous night wherein all you my Lords with shame and fear left this Town, is yet in my mind, and God forbid that ever I forget it: What was (I say) my Exhortation unto you? and what is fallen in vain of all that ever God promised unto you by my mouth, ye yourselves live and testify. There is not one of you against whom death and destruction was threatened, perished in that danger; and how many of your enemies hath God plagued before your eyes; shall this be the thankfulness that ye shall render unto your God? To betray his Cause when ye have it in your own hands, to establish it as you please? The Queen says you will not agree with us; ask ye of her that which by God's Word ye may justly require, and if she will not agree with you in God, you are not bound to agree with them in the Devil; Let her plainly understand so far of your minds, and steal not from your former stoutness in God, and he will prosper you in your enterprises: But I can see nothing but a recalling from Christ Jesus, that the man that first and most speedily fleeth from Christ's Ensign, holdeth himself most happy; yea, I hear some say, That we have nothing of our Religion Established, 
The Speaker was the Dean of Restaruk.  neither by Law nor Parliament; Albeit the malicious words of such can neither hurt the truth of God, nor yet us that thereupon depend; yet the speaker of this Treason, committed against God, and against this poor Commonwealth, deserves the Gallows; for our Religion being commanded, and so established by God, is received with this Realm in public Parliament. And if they will say, That it was no Parliament, we must, and will say, and also prove, That that Parliament was also as lawful as ever any that passed before it within this Realm. I say, if the King then living was King, and the Queen now in this Realm be lawful Queen, that Parliament cannot be denied.  
And now my Lords to put end to all, I hear of the Queen's marriage, Dukes, 
john Knox his affirmation  Brethren to Emperors, and Kings strive all for the best gain; But this my Lords will (I say) note the day, and bear witness after, Whensoever the Nobility of Scotland who profess the Lord Jesus, consents that an Infidel (and all Papists are Infidels) shall be Head to our Sovereign, ye do, so far as in you lieth, to banish Christ Jesus from this Realm, yea, to bring God's vengeance upon the Country, a plague upon yourselves, and perchance you shall do small comfort to your Sovereign.  
These words and this manner of speaking was judged intolerable, Papists and Protestants were both offended; yea, his most familiars disdained him for that speaking, Placeboes and Flatterers posted to the Court, to give advertisement, That john Knox had spoken against the Queen's Marriage. The Provest of Glencludan, Douglas by surname, of Drumlangrig, was the man that gave the charge, That the said john should present himself before the Queen, which he did immediately after Dinner. The Lord Uchiltrie and divers of the faithful bore him company to the Abbey, but none passed in to the Queen with him in the Cabinet, but john Arskin of Dun than superintendent of Angus and Mernes.  
The Queen in a vehement fume began to cry out, That never Prince was used as she was; I have (said she) born with you in all your rigorous manner of speaking, both against myself, and against my Uncles; yea, I have sought your favours by all possible means; I offered unto you presence and audience whensoever it pleased you to admonish me; and yet I cannot be quit of you; I Vow to God I shall be once revenged: and with these words scarce could Marnocke, one of her Pages, get Handkirchiefs to hold her Eyes dry, for the Tears and the howling, besides womanly weeping stayed her Speech. The said john did patiently abide all this fume, and at opportunity answered; True it is Madam, your Majesty and I have been at divers controversies, into the which I never perceived your Majesty to be offended at me; but when it shall please God to deliver you from that bondage of darkness and error, wherein ye have been nourished for the lack of true doctrine; your Majesty will find the liberty of my tongue nothing offensive; without the preaching-place (Madam) I think few have occasion to be offended at me; and there (Madam) I am not Master of myself, but must obey him who commands me to speak plain, and to flatter no flesh upon the face of the Earth.  
But what have you to do (said she) with my marriage?  
If it please your Majesty (said he) patiently to hear me, I shall show the truth in plain words. I grant your Majesty offered unto me more than ever I required, but my answer was then as it is now, That God hath not sent me to await upon the Courts of Princes, or upon the Chamber of Ladies, but I am sent to preach the Evangell of Jesus Christ, to such as please to hear; it hath two points, Repentance and Faith: Now (Madam) in preaching repentance, of necessity it is that the sins of men be noted, that they may know wherein they offend. 
Let this serve for our times.  But so it is that the most part of your Nobility, are so addicted to your affections, that neither God's Word, nor yet their Commonwealth are rightly regarded; and therefore it becometh me to speak, that they may know their duty.  
What have you to do (said she) with my marriage, or what are you within the Commonwealth?  
A subject, borne within the same, (said he) Madam; and albeit I be neither Earl, Lord, nor Baron within it, yet hath God made me, (how abject that ever I be in your eyes) a profitable and useful Member within the same; Yea, Madam, to me it appertaineth no less to forewarn of such things as may hurt it, if I foresee them, than it doth to any one of the Nobility; for both my Vocation and Office craveth plainness of me: and therefore (Madam) to yourself I say, that which I spoke in public, Whensoever the Nobility of this Realm shall be content, and consent that you be subject to an unlawful husband, they do as much as in them lieth, to renounce Christ, 
Let the Papists judge this day 1567.  to banish the truth, to betray the freedom of this Realm, and perchance shall in the end do small comfort to yourself.  
At these words howling was heard, and tears might have been seen in greater abundance than the matter required: john Arskin of Dun, a man of meek and gentle spirit, stood beside, and did what he could to mitigate the anger, and gave unto her many pleasant words, Of her Bounty, of her Excellency, and how that all the Princes in Europe would be glad to seek her favours; but all that was to cast Oil into the flaming fire. The said john stood still, without any alteration of countenance for a long time, while that the Queen gave place to her in ordinate passions; and in the end he said, Madam, in God's presence I speak, I never delighted in the weeping of any of God's Creatures, yea, I can scarcely well abide the tears of mine own Boys, when my own hands corrects them; much less can I rejoice in your Majesty's weeping; but seeing I have offered unto you no just occasion to be offended, but have spoken the truth, as my Vocation craves of me: I must sustain your Majesty's tears, rather than I dare hurt my conscience, or betray the Commonwealth by silence. Herewith was the Queen more offended, and commanded the said john to pass forth of the Cabinet, and to abide further of her pleasure in the Chamber.  
The Laird of Dun tarried, and Lord john of Coldinghame came into the Cabinet▪ and so they remained with her near the space of one hour. The said john stood in the Chamber, as one whom men had never seen (so were all afraid) except that the Lord Uchiltrie bore him company; And therefore began he to make discourse with the Ladies who were there sitting in all their gorgeous apparel: Which when he espied, 
Note Women.  he merrily said, Fair Ladies, How pleasant were this life of yours, if it should ever abide; and then in the end that we might pass to Heaven with this gear: But fie upon that knave, Death, that will come whether we will or not; and when he hath laid on the Arrest, then foul worms will be busy with this flesh, be it never so fair and so tender. And the silly soul, I fear, shall be so feeble, that it can neither carry with it Gold, Garnishing, Targating, Pearl, nor precious Stones. And by such and the like discourse entertained he the Ladies, and past the time, till that the Laird of Dun willed him to depart to his house, till new advertisement.  
The Queen would have had the sentiment of the Lords of the Articles, if that such manner of speaking deserved not punishment. But she was counselled to desist; And so that storm quieted in appearance, but never in the heart.  
Short after the Parliament, Lethington returned from his Negotiation in England and France. GOD in the February before had stricken that bloody Tyrant the Duke of Guise; which somewhat broke the heat of our Queen for a season: But short after the returning of Lethington, Pride and Malice began to show themselves again. The Queen set at liberty the Bishop of Saint Andrew's, and the rest of the Papists that before were put in prison for violating of the Laws.  
Lethington at his returning, showed himself not a little offended that any brute should have been raised of the Queen's Marriage with the King of Spain; for he took upon him to affirm, That any such thing had never entered into her heart: But how true that was, we shall hereafter hear. The end of his acquaintance and complaint was, To discredit john Knox, who had affirmed, That such a Marriage was both proposed, and upon the part of the Queen, by the Cardinal accepted. Lethington in his absence had run into a very evil brute among the Nobility, for too much serving the Queen's affections against the Commonwealth: And therefore had he, as one that lacked not worldly wisdom, made provision both in England and Scotland; for in England he traveled for the Freedom of the Earl Bothwell, and by that means obtained promise of his favour: He had there also taken order for the home coming of the Earl of Lenox, as we shall after hear. In Scotland he joined with the Earl of Athol; him he promoted, and set forward in Court; and so began the Earl of Murray to be defaced: And yet to the said Earl, Lethington at all times showed a fair countenance. 
Lethingtons' practice.  The rest of that Summer, the Queen spent in her Progress thorough the West Country, where in all Towns and gentlemen's places, she had her Mass; which coming to the ears of john Knox, he began that form of prayer which ordinarily he saith after thanksgiving at his Table: (1.) Deliver us, O Lord, from the bondage of Idolatry. (2.) Preserve and keep us from the tyranny of strangers. (3.) Continue us in Peace and Concord amongst ourselves, if they good pleasure be, O Lord, for a season. Whilst that divers of the familiars of the said john asked of him, Why he prayed for quietness to continue for a season, and not rather absolutely, that we should continue in quietness: His answer was, That he durst not pray, but in faith; and faith in God's Word assured him, That constant quietness would not continue in that Realm, wherein Idolatry had been suppressed, and then was permitted to be erected again.  
From the West Country, the Queen passed into Argyle to the Hunting, and after returned to Sterlin. The Earl of Murray, the Lord Robert of Halyrud-house, and Lord john of Coldingham, passed to the Northlands, where Justice Courts were holden. 
Note diligently  Thiefs and Murderers were punished: Two Witches were burnt; the eldest was so blinded with the devil, that she affirmed, That no Judge had power over her. The same time Lord john of Coldingham departed this life in Innernes: It was affirmed, That he commanded such as were beside him to say to the Queen, That unless she left her Idolatry, God would not fail to plague her: He asked God mercy that he had so far born with her in her impiety, and had maintained her in the same; and that no one thing did him more grief, then that he had flattered, fostered, and maintained in her fury against God and his servants. 
The last commendation of Lord john to the Queen.  And in very deed, great cause had he to have lamented his wickedness: For besides all his other infirmities, he in the end, for the Queen's pleasure, became enemy to virtue, and all virtuous men, and a patron to impiety, to the uttermost of his power; yea, his venom was so kindled against God and his Word, that in his rage he bursted forth these words; Do I see the Queen's Majesty so troubled with the railing of these knaves? I shall leave the best of them sticked in the Pulpit. What further villainy came forth of his stinking throat and mouth, modesty will not suffer us to write: whereof if he had grace unfeignedly to repent, it is no small document of God's mercies: But however God wrought with him, the Queen regarded his words as wind, or else thought them to have been forged by others, and not to have proceeded from himself; and affirmed plainly, They were invented by the Laird of Pittarrow, and Master john Wood, both whom she hated, because they flattered her not in her dancing, and other things. One thing in plain words she spoke. That God took always from her those persons in whom she had greatest pleasure; and that she repented. But of farther sins no mention.  
Whilst the Queen lay at Sterlin, with her Idolatry in her Chapel in the Palace of Halyrud-house, were left certain Duntiberis, and others of the French Menzie, who raised up their Mass more publicly than they had done at any time before: For upon the same Sundays that the Church of Edinburgh had the Ministration of the Lords Table, the Papists in a great number went to the Abbey to their Abomination: Which understood, divers of the Brethren being sore offended, consulted how to redress that enormity: And so were appointed certain of the most zealous, and most upright in Religion, to wait upon the Abbey, that they might note such persons as resorted to the Mass; and perceiving a great number to enter into the Chapel, some of the Brethren thrust in also: Whereat the Priest and French Dames being afraid, made the Shout to be sent to the Town; and Madam Bailiff, Mistress to the Queens Dountibures (for maids that Court would not then well bear) posted on with all diligence to the controller the Laird of Pittarrow, who then was in Saint Geills Church at the Sermon, and cried for his assistance, to save her life, and to save the Queen's Palace: Who, with greater haste then need required, obeyed her desire, and took with him the Provest and Baylies, and a great part of the faithful; but when they came where the fear was bruited to have been, they found all things in quiet, except the tumult they brought with themselves, and peaceable men talking to the Papists, forbidding them to transgress the Laws. True it is, a zealous brother, named Patrick Cranston, passed into the Chapel, and finding the Altar covered, and the Priest ready to go to his abominable Mass, said, The Queen's Majesty is not here; How dare you then be so malapert, as openly to do against the Law? No further was done or said, and yet brute hereof was posted to the Queen (with such information as the Papists could give: Which found such credit as their hearts could have wished for) which was so heinous a crime in her eyes, that satisfaction for that sin was there none, without blood; And therefore without delay were summoned Androe Armstrong, and Patrick Cranston▪ to find surety to under-lie the Law; for forethought Felony, having made violent invasion into the Queen's Palace, and for spoliation of the same. These Letters divulgate, and the extremity feared, the few Brethren that were within the Town, consulted upon the next remedy, and in the end concluded, That john Knox (to whom the charge was given to make advertisements, whensosoever danger should appear) should write to the Brethren in all quarters, giving information as the matter stood, and requiring their assistance, which he did, in manner as here ensueth.  
The Superscription.  Wheresoever two or three are gathered together in my Name, there am I in the midst of them. 
'tIs not unknown unto you (dear brethren) what comfort and tranquillity God gave unto us in times most dangerous, by our Christian Assemblies, and godly Conference, as oft as any danger appeared to any member or members of our own Body; And how that since we have neglected, or at least not frequented our Conventions and Assemblies, The adversaries of Christ Jesus his holy Evangell, have enterprised and boldened themselves, publicly and secretly to do many things odious in God's presence, and most hurtful to the true Religion, now of God's great favour granted unto us: The holy Sacraments are abused by profane Papists; Masses have been, and yet are said openly, and maintained: 
M. Rob. Font stricken in the head with a weapon by Cap. Lawder.  The blood of some of our dearest Ministers hath been shed, without fear of punishment or correction craved by us. And now last are two of our dear Brethren; Patrick Cranston, and Androe Armstrong, summoned to under-lie the Law in the Tolbuiths of Edinburgh the four and twentieth of this instant of October, for a forethought Felony, pretended Murder, and for invading of the Queen's Majesty's Palace of Halyrud-house, with unlawful convocation, etc. These terrible Summons are directed against our Brethren, because that they, with two or more, passed to the Abbey, upon Sunday the five and twentieth of August, to behold and note what persons repaired to the Mass. And because that upon the Sunday before (the Queen being absent) there resorted to that Idol a rascal multitude, having openly the least devilish Ceremony (yea, even the conjuring of their accursed water) that ever they had in the time of greatest blindness: But because (I say) our said Brethren past, and that in most quiet manner, to note such abusers, these fearful Summons are directed against them, to make, no doubt, a preparation upon a few, that a door may be opened to execute cruelty upon a greater multitude. And if so it come to pass, God, no doubt, hath justly recompensed our former negligence and ingratitude towards him and his benefits, in our own bosoms. God gave us a most notable Victory of his and our enemies: he broke their strength, and confounded their counsels; he left us at freedom, and purged the Realm, for the most part, of open Idolatry; To the end that we, ever mindful of so wondrous a deliverance, should have kept this Realm clean from such vile filthiness, and damnable Idolatry. But we, alas, preferring the pleasure of flesh and blood, to the Pleasure and Commandment of God, have suffered that Idol the Mass publicly to be erected again: And therefore justly suffers he us now to fall in that danger, That to look to an Idolater going to his Idolatry, shall be reputed a crime little inferior to Treason; God grant that we fall not farther. And now I, whom God of his mercy, hath made one amongst many, to travel in setting forward his true Religion within this Realm, seeing the same in danger of ruin, cannot but in conscience crave of you, my brethren of all states, that have professed the truth, your presence, comfort, and assistance at the said day in the Town of Edinburgh, even as ye tender the advancement of God's glory, the safety of your brethren, and your own assurance; together with the preservation of the Church, in these appearing dangers: It may be (perchance) that persuasions be made to the Country, and that ye may be informed, that either your assembly is not necessary, or else that it will offend the upper Powers, and my good hope is that neither flattery nor fear shall make you so far to decline from Christ Jesus, 
Bond to a mutual defence in the cause of Religion.  as that against your public promise, and solemn Band, you will leave your Brethren in so just a cause; and albeit there were no great danger, yet cannot our Assembly be unprofitable, for many things requiring consultation, which cannot be had unless the wisest and godliest convene. And thus doubting nothing of the assistance of our God, if that we uniformly seek his glory, I cease farther to trouble you, committing you heartily to the protection of the Eternal.  
JOHN KNOX. From Edinburgh the eighth day of October. 1563.  
THe Brethren advertised by this Letter, prepared themselves, so many as was thought expedient for every Town and Province, to keep the day appointed; but by the means of some false brethren, the Letter came to the hands of the Queen, and the manner was this, It was read in the Town of Air, where was present Master Robert Cunningham, styled Minister of F●itfurd, who then was holden a professor of the Evangell, (by what means we know not) got the said Letter, and sent it with his token to Master Henry Sincleare, than Precedent of the Seat and College of Justice, styled Bishop of Rosse, a perfect Hypocrite, and a conjured Enemy to Christ Jesus, whom God after stroke according to his deservings. The said Master Henry being Enemy to all that unfeignedly professed the Lord Jesus, but chiefly to john Knox, for the liberty of his Tongue, for he had affirmed, 
Note Pastors.  as ever still he doth affirm, That a Bishop that receives profit and feeds not the Flock, (even by his own labours) is both a Thief and a Murderer: The said Master Henry (we say) thinking himself happy that he had found so good occasion to trouble him, whose life he hated, posted the said Letter, with his counsel, to the Queen, who then lay in Sterlin. The lettet being read, it was concluded by the Council of the Cabinet, that is, by the most secret Council. That it imported Treason; whereof the Queen did not a little rejoice, for she thought once to be avenged of that her great Enemy. It was concluded, that the Nobility should be written for; that the condemnation should have the greater Authority, the day was appointed, about the midst of December▪ which was kept of the whole Council, and of divers others, such as the Master of Maxwell, the old Laird of Lethington, and the said Precedent.  
In the mean time the Earl of Murray returned from the North, to whom Secretary Lethington opened the matter, as best pleased him. The Master of Maxwell (after made Lord Heris) gave unto the said john as it were a discharge of the familiarity which before was great betwixt them, 
The Master of Maxwells discharge to john Knox, and their reasoning together.  unless that he would satisfy the Queen at her own will. The answer of john Knox was, that he knew no offence done by him to the Queen's Majesty, and therefore he knew not what satisfaction to make. No offence, (said he) Have you not written Letters, desiring the brethren from all parts to convene, to Andro Armstrong and Patrick Cranstons? That I grant, (said the other) but therein I acknowledge no offence done by me. No offence (said he) to convocate the Queen's lieges. Not for a just cause (said the other) for greater things were reputed no offence within these two years. The time (said he) is now other, for then our Sovereign was absent, and now she is present. It is neither the absence nor the presence of the Queen (said he) that rules my conscience, but God plainly speaking in his Word; what was lawful to me the last year, is yet lawful, because my God is unchangeable.  
Well (said the Master) I have given you my counsel, do as you list, but I think you shall repent it if you bow not unto the Queen.  
I understand not (said he) what you mean; I never made myself an adverse party unto the Queen's Majesty, except in the point of Religion, and thereunto I think you will not desire me to bow.  
Well (said he) you are wise enough, but you will not find that men will bear with you in times to come, as they have done in times by past.  
If God stand my friend, (said the other) as I am assured he of his mercy will, so long as I depend upon his promise, and prefer his glory to my life and worldly profit, I little regard how men behave themselves towards me, neither yet know I wherinto any one man hath born with me in times bypast, unless it be, that of my mouth they have heard the Word of God, which in time to come if they refuse, my heart will be perfect, and for a season I will lament; but the incommodity will be their own. And after these words (hereunto the Laird of Lochinvar was witness) they departed, but unto this day, the seventeenth day of December, 1571. yea, never in this life met they in such familiarity as before.  
The bruit of the accusation of john Knox being devulgate, Master john Spence of Condie Advocate, a man of gentle nature, and one that professed the doctrine of the Evangell, came as it were in secret to john Knox, to inquire the cause of that great bruit; to whom the said john was plain in all things, and showed unto him the double of the Letter; which heard and considered, he said, I thank God, I came unto you with a fearful and sorrowful heart, fearing that you had done such a Crime as Laws might have punished, which would have been no small trouble to the heart of all such as have received the Word of life which you have preached; but I depart greatly rejoiced, as well because I see your own comfort, even in the midst of the troubles, as that I clearly understand, that you have committed no such Crime as you are bruited with; you will be accused (said he) but God will assist you; and so he departed.  
The Earl of Murray and the Secretary sent for the said john to the Clerk of the Registers house, and began to lament that he had so highly offended the Queen's Majesty, 
Before they disdained not to come to his own house.  for the which they feared should come a great inconvenience to him, if the business were not wisely foreseen; they show what pains and travel they had taken to mitigate her anger, but they could find nothing but extremity, unless that he himself would confess his offence, and put him in her Majesties will. To which Heads the said john answered, as follows:  
I praise my God through Jesus Christ, 
john Knox his answer.  (said he) I have learned not to cry Conjuration and Treason at every thing that the godless multitude doth condemn, nether yet to fear the things that they fear; I have the testimony of a good conscience, that I have given no occasion to the Queen's Majesty to be offended with me, for I have done nothing but my duty, and so whatsoever shall thereof ensue, my good hope is, that my God will give me patience to bear it; but to confess an offence where my Conscience witnesseth there is none, far be it from me. How can it be defended (said Lethington) have you not made a Convocation of the Queen's Liege's? If I have not (said he) a just defence for my fact, let me smart for it. Let us hear (said they) your defences, for we would be glad that you might be found innocent. Nay, 
Note a wise Reply.  (said the other) I am informed by divers, that even by you my Lord Secretary, I am already condemned, and my cause prejudged, therefore I might be reputed a fool, if I would make you privy to my Defences. At these words they seemed both offended, and so the Secretary departed, but the said Earl remained still, and would have entered into further discourse of the state of the Court with the said john; who answered, My Lord, I understand more than I would of the state of the Court, and therefore it is not needful that your Lordship trouble me with the recounting thereof; 
This was the first time the Earl Murray spoke with john Knox after the Parliament  if you stand in good case, I am content, and if you do not, as I fear you do not already, or else you shall not do it ere it be long, blame not me, you have the Councillors whom you have chosen, my weak judgement both they and you despised: I can do nothing but behold the end, which I pray God it be other than my troubled heart feareth.  
Within four days the said john was called before the Queen and Council, 
john Knox called before the Queen and Counsel in Decemb. 156●.  betwixt 6 and seven a Clock at night; the season of the year was the midst of December; the report rising in the town, That I. Knox was sent for by the Queen. The Brethren of the Town followed in such number, that the inner Close was full, and all the Stairs, even to the Chamber door where the Queen and Counsel sat, who had been reasoning amongst themselves before, but had not fully satisfied the Secretary's mind. And so was the Queen retired to her Cabinet, and the Lords were talking one with another, as occasion served. But upon the entry of john Knox they were desired to take their places, as they did, sitting as Councillors one against another.  
The Duke, according to his dignity, began the one side, upon the other side sat the Earl of Argile, and consequently followed the Earl of Murray, the Earl of Glencarne, the Earl of Mershall, the Lord Ruthven, the common Officers, Pittaro then Controller, the Justice Clerk, with Master john Spence of Condie Advocate, and divers others stood by; removed from the Table, sat old Lethington father to the Secretary, Master Henry Sinclare then Bishop of Rosse, and Master james Makgill Clerk of the Register.  
Things thus put in Order the Queen came forth, and that with no little worldly pomp, was placed in a Chair having two faithful Supporters, the Master of Maxwell upon the one Torre, and Secretary Lethington upon the other Torre of the Chair, whereon he waited diligently; at the time of the Accusation, sometime the one was speaking in her Ear, and sometime the other: Her pomp lacked nothing of an womanly gravity; for when she saw john Knox standing at the other end of the Table bareheaded; at the first she smiled, and after gave a guaf of laughter; whereunto her Placebo●● gave their Plaudite, assenting with like countenance.  
This is a good beginning (she said) but know you whereat I laugh? Yond man caused me to cry, and shed never a Tear himself; I will see if I can cause him to grieve. At that word the Secretary whispered her in the Ear, and she him again, and with that gave him a Letter; after the inspection whereof, he directed his visage and speech to john Knox in this manner.  
The Queen's Majesty is informed, That you have traveled to raise a Tumult of her Subjects against her; and for Certification thereof, there is presented to her your own Letter, subscribed in your name: Yet because her Majesty will do nothing without good advertisement, she hath convened you before this part of the Nobility, that they may witness betwixt you and her.  
Let him acknowledge (said she) his own hand-writing, and then shall we judge of the Contents of the Letter; and so was the Lettet sent from hand to hand to john Knox, who taking inspection of it, said, I acknowledge this to be my hand-writing; and also I remember, that I indicted a Letter in the month of October, giving signification to the Brethren in divers Quarters, of such things as displeased me; and so good opinion have I of the fidelity of the Scribes, that willingly they would not adulterate my original; albeit that I left divers blanks subscribed with them. And so I acknowledge both the Handwriting, and the Dictatement.  
You have done more (said Lethington) than I would have done. Charity (said the other) is not suspicious. Well, well, (said the Queen) read your own Letter, and then answer to such things as shall be demanded of you. I shall do the best I can (said the other) and so with a loud voice he began to read, as before is expressed. After that the Letter was read, it was presented again to M. john Spence her Advocate; for the Queen commanded him to accuse, as he did, but very gently. After (we say) that the Letter was read, the Queen beholding the whole Table, said, Herd you ever (my Lords) a more despiteful and Treasonable Letter? While that no man gave answer, Lethington addressed himself to john Knox, and said, M. Knox, are you not sorry from your heart, and do you not repent that such a Letter hath passed your Pen, and from you hath come to the knowledge of others? I. Knox answered, My Lord Secretary, before I repent I must be taught of my offence. Offence, (said Lethington) if there were no more but the vocation of the Queen's Liege's, the offence cannot be denied. Remember yourself (my Lord) said the other, there is a difference betwixt a lawful Vocation and an unlawful: If I have been guilty in this, I have oft offended since I came last in Scotland; for what Vocation of Brethren hath ever been this day, unto which my Pen hath not served? and before this no man laid it to my charge as a crime. Then was then, and now is now (said Lethington) we have no need of such Vocation, as sometimes we have had. john Knox answered, The time that hath been, is even now before my eyes; for I see the poor Flock in no less danger, than it hath been at any time before, except that the devil hath gotten a Vizard upon his face: 
Note this diligently.  Before he came in with his own face, discovered by open Tyranny, seeking the destruction of all that refused Idolatry; and then, I think, you will confess the Brethren lawfully assembled themselves for defence of their lives: And now the devil comes, under the cloak of Justice, to do that which God would not suffer him to do by strength. What is this (said the Queen) methinks you trifle with him: Who gave you Authority to make Convocation of my Liege's? Is not that Treason? No, Madam (said the Lord Rnthuen) for he makes Convocation of the people, to hear Prayer and Sermon, almost daily: And what ever your Majesty or others think thereof, we think it no Treason. Hold your peace (said the Queen) let him answer for himself. I began Madam (said john Knox) to reason with the Secretary (whom I take to be a better Dialectationer than your Majesty is) That all Convocation is not lawful: And now my Lord Ruthuen hath given the instance; which if your Majesty will deny, I shall make myself ready for the proof. I will say nothing (said the Queen) against your Religion, nor against your convening to your Sermons: But what Authority have you to Convocate my subjects when you will, without any Commandment? I have no pleasure (said john Knox) to decline from my former purpose; And yet, Madam, to satisfy your Majesty's two questions, I answer, That at my will I never convened four persons in Scotland, but at the Order that the Brethren hath appointed, I have given divers Advertisements, and great multitudes have assembled thereupon. And if your Majesty complaineth, That this was done without your Majesty's Commandment; I answer, So hath all that God hath blessed within this Realm, from the beginning of this action: And therefore, Madam, I must be convinced by a just Law, that I have done against the Duty of God's Messenger, in writing of this Letter, before that I either be sorry, or yet repent for the doing of it, as my Lord Secretary would persuade me; for what I have done, I have done at the Commandment of the General Church of this Realm. And therefore I think I have done no wrong. You shall not escape so (said the Queen) Is it not Treason, my Lords, to accuse a Prince of cruelty; I think there are Acts of Parliament to be found, against such Whisperers. This was granted to be true of many: But wherein (said Master john Knox) can I be accused? Read this part of your Letter (said the Queen) which began, This fearful Summons is directed against them (to wit, the Brethren aforesaid) to make, no doubt, a preparation upon a few, that a door may be opened to execute cruelty upon a greater multitude. Lord (said the Queen) What say you to that? While many doubted what the said john should answer, he said unto the Queen, Is it lawful for me, Madam, to answer for myself? Or shall I be condemned before I be heard? Say what you can (said she) for I think you have enough ado. I will first then desire (said he) of your Majesty, 
Note.  Madam, and of this Honourable audience, Whether if your Majesty knows not that the obstinate Papists are deadly enemies to all that profess the Evangel of Jesus Christ; And that they most earnestly desire the extirpation of all them, and of the true Doctrine that is taught within this Realm? 
As the Irish Papists have done to Protestants in Ireland.  The Queen held her peace; but all the Lords with common consent and voice, said, God forbid that either the life of the faithful, or yet the staying of the Doctrine, stood in the power of the Papists; for just experience hath taught us what cruelty is in their hearts. I must proceed then (said john Knox) seeing that I perceive that all will grant, That it were a barbarous cruelty to destroy such a multitude as professed the Evangell of Jesus Christ within this Realm, which oftener than once or twice they attempted to do by force, as things done of late days do testify: Whereof they being (by God's providence) disappointed, have invented more crafty and dangerous practices, to wit, To make the Prince party, 
Let this be noted for this day.  under colour of Law; and so, what they could not do by open force, they shall perform by crafty deceit: For who thinks (my Lords) That the insatiable cruelty of the Papists (within this Realm, I mean) shall end in the murdering of those two, now unjustly summoned, and more unjustly to be accused? I think no man of judgement can so esteem, but rather the direct contrary; that is, By this few number, they intent to prepare a way to their bloody enterprise against the whole. And therefore (Madam) cast up when you list, the Acts of your Parliaments, I have offended nothing against them; For I accuse not in my Letter your Majesty, nor yet your nature, of cruelty: But I affirm yet again, That the pestilent Papists, who have inflamed your Majesty without cause against these poor men at this present, are the sons of the devil, and therefore must obey the desires of their father, who hath been a Murderer from the beginning. You forget yourself (said one) you are not in the Pulpit. I am in the place (said the other) where I am commanded in my conscience to speak the truth; and therefore the truth I speak, impugn it who so lists: And hereunto I add (Madam) that honest, meek and gentle natures (in appearance) by wicked and corrupt Councillors, may be changed and altered to the direct contrary. Example we have of Nero, whom in the beginning of his Empire we find, 
Let the world judge what ensued.  having some natural shame; but after that his flatterers had encouraged him in all impiety, alleging that nothing was either unhonest, or yet unlawful in his Person, who was Emperor above others: When he had drunken of this Cup (I say) to what enormies he fell, the Histories bear witness. And now, Madam, to speak plain, Papists have your Majesty's ear patent at all times; assure your Majesty, they are dangerous Councillors, and that your Mother found. As this was said, Lethington singled, and spoke secretly to the Queen in her ear, What it was, that the Table heard not: But immediately she addressed her visage and speech to john Knox, and said, Well, you speak fair enough here, before my Lords, but the last time I spoke with you secretly, you caused me to weep many tears, and said to me stubbornly, Ye cared not for my weeping. Madame, (said the other) because now the second time your Majesty hath burdened me with that crime, I must answer, lest for my silence I be holden guilty: If your Majesty be ripely remembered, the Laird of Dun, yet living to testify the truth, was present at that time, whereof your Majesty complaineth. Your Majesty accused me, That I had irreverently spoken of you in the Pulpit. That I denied. You said, What had I to do to speak of your Marriage? What was I, that I should meddle with such matters? I answered, As touching Nature, I was a worm of this earth; and yet a subject to this Commonwealth: But as touching the Office wherein it hath pleased God to place me, 
Note Pastors.  I was a Watchmen both over the Realm, and over the Church of God gathered within the same; by reason whereof, I was bound in conscience to blow the Trumpet publicly, so oft as ever I saw any appearance of danger, either of the one, or of the other. But so it was, that a certain brute affirmed, That a Traffic of Marriage was betwixt your Majesty and the Spanish Allia. Whereunto I said, That if your Nobility and State did agree, unless that both you and your husband should be straight bound, that neither of you might hurt the Commonwealth, nor yet the poor Church of God within the same; in that case I should pronounce, That the consenters were troublers of the Commonwealth, and enemies unto God, and unto his Truth planted within the same. At these words, I grant, your Majesty stormed, and burst forth in an unreasonable weeping: what mitigation the Laird of Dun would have made, I suppose your Majesty hath not forgot: But while that nothing was able to stay your weeping, I was compelled to say, I take God to witness, I never took pleasure to see your Majesty make such regret; But seeing I have offered to your Majesty no such occasion, I must rather suffer your Majesty to take your own pleasure, than I dare conceal the truth, and so both betray the Church, and the Commonwealth. These were the most extreme words I spoke that day. After that the Secretary had conferred with the Queen, he said, Master Knox, you may return to your house for this night. I thank God and the Queen's Majesty (said the other.) And (Madam) I pray God to purge your heart from Papistry, and to preserve you from the counsel of flatterers; for how pleasant that ere they appear to your ear, and corrupt affections for the time, experience hath taught us in what perplexity they have brought famous Princes. Lethington, and the Master of Maxwell, were that night the two stoups of her Chair. john Knox being departed, the Tables of the Lords, and others that were present, were demanded every one their voice, If john Knox had not offended the Queen's Majesty? The Lords voted uniformly, That they could find no offence (the Queen was passed to her Cabinet.) The flatterers of the Court (and principally Lethington) raged. The Queen was brought again, and placed in the Chair: And they commanded to vote over again: Which thing highly offended the whole Nobility, and began to speak in open audience, What? shall the Laird of Lethington have power to control us? Or shall the presence of a woman cause us to offend God, and to condemn an innocent against our consciences, for the pleasure of any creature? And so the whole Nobility absolved john Knox again, 
Note diligently  and praised God for his modesty, and for his plain and sensible answers. Yet before the end, one thing is to be noted▪ to wit, That amongst so many Placeboes (we mean the flatterers of the Court) there was not one that plainly durst condemn the said poor man, that was accused; God ruling their tongues, that sometimes ruled the tongue of Balaam, when gladly he would have cursed God's people.  
This perceived, the Queen began to upbraid Master Henry Sinclare, than Bishop of Rosse, and said (hearing his vote to agree with the rest) Trouble not the barn, I pray you, trouble him not, for he is newly wakened out of his sleep; Why should not the old fool follow them that past before him? The Bishop answered coldly, Your Majesty may consider, That it is neither affection to the man, nor love to his Profession, that moved me to absolve him, but the simple truth (which plainly appears in his defence) draws me hereunto, albeit that others would have condemned him and it. This being said, the Lords and whole Assistants arose and departed. That night was neither dancing nor fiddling in the Court, for our Sovereign was disappointed of her purpose; which was, To have had john Knox in her will, by voice of her Nobility. john Knox absolved by the greatest part of the Nobility, from the crime intended against him, even in the presence of the Queen, she raged, and her Placeboes stormed: And so began new assaults to be made at the hands of the said john Knox, to confess an offence, and to put him in the Queen's will, and she should promise, That his greatest punishment should be, But to go within the Castle of Edinburgh, and immediately to return to his own house: He answered, God forbid that my confession should condemn these Noblemen, who in their conscience, and in displeasure of the Queen, 
Note the craft of the Court.  have absolved me; And further I am assured, ye will not in earnest desire me to confess an offence, unless that therewith you would desire me to cease from Preaching: For how can I exhort others to Peace, and Christian quietness, if I confess myself an author and mover of sedition.  
The general Assembly of the Church approached, which began the five and twentieth of December, 1563. But the just Petitions of the Ministers, and Commissioners of Churches, wer● despised at the first, and that with these words; As Ministers will not follow our counsel, so will we suffer Ministers to labour for themselves, and see what speed they come. But then the whole Assembly said, If the Queen will not, we must; for both third and two parts are rigorously taken from us, and from our Tenants. If others (said one) will follow my counsel, the Guard and the Papists shall complain, as long as our Ministers have done. At these words, the former sharpness was coloured, and the Speaker alleged, That he meant not of all Ministers: Christopher Goodman answered, My Lord Secretary, if you can show me what just Title either the Queen hath to the Third, or the Papists to the two parts, than I think I should resolve you whether she were Debtor to Ministers within Burgh, or not: But thereto he received this check for answer; Ne sit Peregrinus curiosus in aliena Republica; that is, Let not a Stranger be curious in a strange Commonwealth. The man of God answered, Albeit I be a Stranger in your policy, yet so am I not in the Church of God; and therefore the care doth no less appertain to me in Scotland, then if I were in the midst of England. 
Note.  Many wondered at the silence of john Knox, for in all these quick reasonings he opened not his mouth; the cause thereof he himself expressed in these words:  
I have traveled (Right Honourable and beloved Brethren) since my last arrival within this Realm, 
I. Knox falsely reported of, his answer.  in an upright conscience before my God, seeking nothing more (as he is witness) than the advancement of his glory, and the stability of his Church within this Realm; and of late days I have been accused as a seditious man, and as one that usurpeth to myself power that becometh me not: True it is that I have given advertisement unto the Brethren in divers Quarters, of the extremity intended against divers faithful, for looking to a Priest going to Mass, and for observing of those that transgress against just Laws; but that therein I have usurped further power than is given me, till that by you I be condemned, I utterly deny; for (I say) that by you, that is, By the charge of the General Assembly, I have all just power to advertise the Brethren from time to time of dangers appearing, as I have power to preach the Word of God in the Pulpit of Edinburgh; for by you was I appointed to the one, and to the other; and therefore in the Name of God I crave your judgements. The danger that appeared to me in my Accusation was not so fearful, as the words that came to my Ears were dolorous to my heart; for these words were plainly spoken, and that by some Protestants, What can the Pope do more, then to send forth his Letters, and require them to be obeyed. Let me have your judgements therefore whether I have usurped any power to myself; or if I have obeyed your commandment.  
The Flatterers of the Court (amongst whom the Justice Clerk than not the least) began to storm, and said, shall we be compelled to justify the rash judgements of men; My Lord (said john Knox) you shall speak your pleasure for the present, of you I crave nothing, but the if Church that is here present, do not either absolve me, or else condemn me, never shall I in public or in private, as a public Minister, open my mouth in doctrine or reasoning.  
After long contention the said john being removed, the whole Church found, that a charge was given unto him, To advertise the Brethren in all Quarters, as oft as ever danger appeared; and therefore avowed that fact not to be his only, 
Remark false brethren.  but the fact of the whole assembly. Thereat were the Queen's Clawbacks more enraged then ever they were, for some of them had promised the Queen to get the said john convinced, both by the Council, and by the Church; and being frustrate of both, she and they thought themselves not a little disappointed.  
In the very time of the general Assembly there comes to public knowledge, or naynous murder committed in the Court, yea not far from the Queen's Lap; for a French-woman that served in the Queen's Chamber had played the Whore with the Queens own Apothecary; 
Murder and Whoredom in the Court.  the woman conceived and bore a Child, whom with common consent the father and the mother murdered; yet were the cries of a new borne Child heard, search was made, the Child and the Mother were both apprehended, and so was both the man and the woman condemned to be hanged in the public Street of Edinburgh. The punishment was notable because the Crime was heinous. But yet was not the Court purged of Whores and Whoredoms, which was the fountain of such enormities, for it was well known, that shame hasted Marriage, betwixt john Sempill called the Dancer, and Mary Leringston surnamed the Lusty, 
Mary's Regiment.  what bruit the Maries and the rest of the Dancers of the Court had, the Ballads of that age did witness, which we for modesty's sake omit, but this was the common complaint of all godly and wise men, That if they thought that such a Court should long continue, and if they looked for no better life to come, they would have wished their Sons and Daughters rather to have been brought up with Fiddlers and Dancers, and to have been exercised in flinging upon a Floor, and in the rest that thereof follows, then to have been exercised in the company of the godly, and exercised in virtue, which in that Court was hated; and filthiness not only maintained, but also rewarded; witness the abbacy of Abercone, the Barony of Anchvermuchtie, and divers others pertaining to the Patrimony of the Crown given in heritage to Skippers, and Dancers, and Dalliers with D●mes. This was the beginning of the Regiment of Mary Queen of Scots, and these were the fruits that she brought forth of France. Lord lo●k upon our miseries, and deliver us from the wickedness of this corrupt Court, for thy own Names sake.  
God from Heaven, and from the face of the Earth did declare, that he was offended at the iniquity committed within this Realm; for upon the twentieth day of january there fell rain in great abundance, 
Great Wet and Frost in jan. 1563.  which in the falling freezed so vehemently, that the earth was but a shot of Ice; the Fowls, both great and small freezed, and might not fly, many died, and some were taken and laid beside the fire, that their feathers might dissolve; 
The Sea stood still, neither ebbed ●or flowed for 24 hours.  and that same month the Sea stood still, (as was clearly observed) and never ebbed nor flowed the space of four and twenty hours: In the month of February, the fifteenth and eighteenth days thereof, there was seen in the Firmament battles arrayed, spears, and all other weapons, as it had been the joining of two Armies: These things were not only observed, but also spoken of and constantly affirmed by men of judgement, and credit. But the Queen and our Court made merry, there was banqueting upon banqueting; the Queen would banquet with the Lords; and that was done only upon policy to remove her displeasure against them, because they would not at her devotion condemn john Knox. To remove (we say) that jealousy, she made the Banquet to the whole Lords, whereat she would have the Duke amongst the rest. It behoved them to banquet her again; and so did banqueting continue till Lent ever after. But the poor Ministers were mocked, and reputed as Monsters; the Guard, and the Affairs of the Kitchen were so gripping, that the Ministers stipends could not be had; and yet at the Assembly last passed, solemn promise was made in the Queen's Name, by the mouth of Secretary Lethington, in the audience of the Nobility, and of the whole Assembly, who affirmed that he had commandment of her Highness, to promise full content unto all the Ministers within the Realm, and of such Order to be kept in all times to come, that the whole body of the Protestants should have occasion to stand content; The Earl of Murray affirmed the same, with many other fair promises given by writing, by Lethington himself; as in the Register of the Acts of the general Assembly may be seen; but how that or yet any other thing promised in her name, to the Church of God, was observed, the world can witness.  
The Ministers perceiving all things to tend to ruin, discharged their consciences in public and in private, but they received for their labour hatred and indignation; and amongst others, that worthy servant of God Master john Craig, speaking against the manifold corruption that then (without shame or fear declared itself, said, Sometimes was Hypocrites known by their noted habits, and we had men to be Monks, and women to be Nuns; but now all things are so changed, that we cannot discern the Earl from the Abbot, nor the Nun from him that would be esteemed the Nobleman; so that we have gotten a new order of Monks and Nuns; But, said he, seeing you are not ashamed of that unjust profit, 
Cucullus.  would to God that you had therewith the Kowll, the Veil and the Tail joined withal, that so you might appear in your own colours. This liberty did so provoke the choler of Lethington, that in open audience he gave himself to the Devil, If that after that day he should regard what became of the Ministers, but he would do what he could, that his companion should have a share with him: And let them bark and blow (said he) as loud as they list. And so that was the second time that he had given defiance unto the servants of God.  
Whereupon arose whisper and complaints, although the Flatterers of the Court, complaining that men were not charitably handled, might not since be reproved in general, albeit men were not specially taxed, that all the world might know of whom the Preacher speaks; whereunto was this answer made, Let men be ashamed publicly to offend, and the Ministers shall abstain from specialties; but so long as Protestants are not ashamed manifestly to do against the Evangell of Jesus Christ, so long cannot the Ministers of God cease to cry, that God would be avenged upon such abusers of his holy Word.  
Thus had the servants of God a double battle, fight upon the one side against the Idolatry and the rest of the abominations mentioned by the Court; and upon the other part, against the unthankfulness of such as sometimes would have been esteemed the chief Pillars of the Church within the Realm. The threatenings of Preachers was fearful, but the Court thought itself in such security, that it could not miscarry.  
The Queen after the Banqueting, kept a diet (Monsieur Luserie a Frenchman, who had been accustomed with her malady before, being her Physician) and therefore she for the second time made her progress in the North, and commanded to Ward in the Castle of Edinburgh, the Earl of Caithnes, 
Note how this agrees with our time.  for a Murder committed by his servants upon the Earl Mershals men; he obeyed, but he was suddenly released; for such bloodthirsty men, and Papists (such as he is) are good subjects thought at Court. Thy Kingdom come (O Lord) for in this Realm is nothing amongst such as should punish vice and maintain virtue, bu● abomination abounding without Bridle. The Flatterers of the Court did daily enrage against the poor Preachers; happiest was he that could invent the most bitter taunts, and disdainful mocking of the Ministers; and at length they began to jest at the Term of Idolatry, affirming that men knew not what they spoke when they called the Mass Idolatry; yea, some proceeded further, and feared not at open Table to affirm, That they would sustain the Argument that the Mass was no Idolatry. These things coming to the ears of the preachers, they were proclaimed in public Pulpit of Edinbugh, with this complaint, directed by the speaker to his God;  
O Lord, how long shall the wicked prevail against the just? how long wilt thou suffer thyself and thy blessed Evangell to be despised of men? Of men (we say) that boast themselves Defenders of the truth; for of thy manifest and known Enemies we complain not, but of such as unto whom thou hast revealed thy light; for now it cometh to our Ears, that men (not Priests we say, but chief Protestants) will defend the Mass to be no Idolatry; if it so were, miserably have I been deceived, and miserably (alas, O Lord) have I deceived thy people; which thou knowest, (O Lord) I have ever more abhorred then a thousand deaths. But said he, (turning his face towards the Room where such men as had so affirmed, sat) If I be not able to prove the Mass to be the most abominable Idolatry that ever was used from the beginning of the world, I offer myself to suffer the punishment appointed by God to a false Preacher. And it appeareth unto me (saith the Preacher) that the Affirmers should be subject to the same Law; for it is the truth of God, that you persecute as a blasphemy; and it is the invention of the Devil, that obstinately against his Word you maintain; 
Lethingtons' countenance at the threatenings of the preacher.  whereat albeit you now flute and flyre, as if so be all that were spoken were but wind; yet am I all fully assured, as I am assured that my GOD liveth, That some that hear this your defection, and railing against the truth and the servants of God, 
Let the world judge whether this hath come to pass, or not, what hath fallen since that time.  shall see a part of God's judgement poured forth upon this Realm, (and principally upon you that fastest cleave unto the favour of the Court;) for the abominations that are by you maintained. Albeit that such vehemency provoked tears from the eyes of some, yet these that knew themselves guilty, in a mocking manner, said, We must recant, and burn our Bill, for the Preachers are angry.  
The general assembly holden in june, 1564. approached, unto the which a great part of the Nobility (of those that are called Protestants) convened, some for assistance of the Ministers, and some to accuse them, as we shall after hear. A little before these troubles, which Satan raised in the Body of the Church, began one David an Italian, to be great in the Court; the Queen used him for Secretary, for things that appertained to her secret affairs, or elsewhere: great men made suit unto him, and their suits were the better heard: But of his beginning and progress, we delay now further to speak, and refer it unto another fitter occasion of time and place, because that his end will require the description of the whole. The first day of the general Assembly, neither the Courtiers; nor the Lords that depended upon the Court, presented themselves in Session with their Brethren; whereat many wondered. One ancient and honourable man, the Laird of Lundie, said, Nay, I wonder not at their absence; but I wonder that at our last Assembly they drew themselves apart, and joined not with us, but drew from us some of our Ministers, and willed them to conclude such things as were never proposed to the public Assembly, very prejudicial to the Liberty of the Church; and therefore my judgement is, That they shall be informed of this offence, which the whole Brethren have conceived of their former Fact; Humbly requiring, That if they be Brethren, that they would assist their Brethren with their presence and counsel, for we had never greater need: And if they be minded to fall back from us, it were better we knew it now, then afterwards. Thereto agreed the whole Assembly, and gave Commission to certain Brethren, to signify the minds of the Assembly unto the Lords; which was done that same afternoon. The Courtiers at the first seemed a little offended, that they should be as it were suspected of defection; yet nevertheless upon the morning they joined with the Assembly, and came unto it; but they drew themselves (like as they did before) apart, and entered into the inner Council-house. They were the Duke, the Earls of Argyle, Murray, Mortoune, Glencarne, Mershall, Lord Rosse, the Master of Maxwell, Secretary Lethington, the Justice Clerk, the Clerk of the Register, and the Laird of Pittarrow controller.  
After a little consultation, they directed a Messenger, M. George Hay, the Minister of the Court, requiring the Superintendents, and some of the learned Ministers, to confer with them. The Assembly answered, They convened to deliberate upon the common affairs of the Church, and therefore that they could not lack their Superintendents, and chief Ministers, whose judgements were so necessary, that the rest should sit (as it were) idle, without them; And therefore willed them, as oft before, That if they acknowledged themselves Members of the Church, that they would join with their Brethren, and propose in public such things as they pleased, and so they should have the assistance of the whole, in all things that might stand with God's Commandment: But to send from themselves a portion of their company, they understood, That thereof hurt and slander might arise, rather than any profit or comfort to the Church; for they feared that all men should not stand content with the conclusion, where the conference and reasonings were heard but of a few.  
This answer was not given without cause; for no small travel was made, to have drawn some Ministers to the faction of the Courtiers, and to have sustained their Arguments and Opinions: But when it was conceived by the most politic amongst them, That they could not travel by that means, they prepared the matter in other terms, purging themselves, That they never meant to divide themselves from the Society of their Brethren, but because they had certain Heads to confer with certain Ministers. But the Assembly did still reply, That secret Conference would they not admit, in those Heads that should be concluded by general Voice. The Lords promised, That no Conclusion should be taken, neither yet Vote required, till that both the Propositions and the Reasons should be heard and considered by the whole Body; and upon that condition were directed unto them, with express charge, To conclude nothing, without the knowledge and advise of the Assembly, The Laird of Dun, Superintendent of Angus, the Superintendents of Lothain and Fyfe, Master john Row, Master john Craig, William Christieson, Master David Lyndsay, Ministers; with the Rector of Saint Androes, and Master George Hay, the Superintendent of Glasgow: Master john Willock was Moderator, and john Knox waited upon the Scribe; And so were they appointed to sit with the Brethren: And yet because the principal complaint touched john Knox, he was also called for.  


Lethington his Harangue at the Assembly, Anno 1564.  Secretary Lethington began the Harangue, which contained these Heads; first, How much we are indebted unto God, by whose providence we have liberty of Religion, under the Queen's Majesty, albeit that she is not persuaded in the same. Secondly, How necessary a thing it is, That the Queen's Majesty by all good Offices of the part of the Church (so spoke he) and of the Ministers principally should be retained in that constant opinion, that they unfeignedly favoured her advancement, and procured her subjects to have a good opinion of her. And last, How dangerous a thing it is, That the Ministers should be noted one to disagree from another in form of Prayer for her Majesty: And in these two last Heads (said he) we desire you all to be circumspect: But especially, we most crave of you our Brother john Knox, to moderate yourself, as well in form of praying for the Queen's Majesty, as in Doctrine that you propose, touching her State and Obedience: Neither shall ye take this (said he) as spoken to your reproach, quia mens pulchra, interdum in corpore pulchro; But because that others, by your example, may imitate the like liberty, albeit not with the same discretion and foresight; and what opinion that may engender in the people's heads, wise men may foresee.  

john Knox his answer.  The said john prepared himself for answer as follows: If such as fear God, have occasion to praise him, because that Idolatry is maintained, the servants of God despised, wicked men placed again in Honour and Authority (Master Henry Sinclare was of short time before, made Precedent, who before durst not have sitten in Judgement) And finally, if we ought to praise God, because that vice and impiety over-floweth the whole Realm, without punishment, than we have occasion to rejoice and praise God: But if these and the like, use to provoke God's vengeance against Realms and Nations, then in my judgement, the godly within Scotland ought to lament and mourn, and so to prevent God's Judgements, lest that he finding all in a like security, strike in his hot indignation, beginning, perchance, at such as think they offend not.  
That is one Head (said Lethington) whereunto you and I never agreed; for how are you able to prove, That God ever struck or plagued any Nation or People for the iniquity of their Prince, if that they themselves lived godlily? I looked (said he) my Lord, to have audience till that I had absolved the other two parts: But seeing it pleaseth your Lordship to cut me off before the midst, I will answer to your question. The Scripture of God teacheth me, That jerusalem and juda were punished for the sins of Manasses. And if you allege, That they were punished because they were wicked, and offended with their King, and not because their King was wicked; I answer, That albeit the Spirit of God makes for me, saying in express words, For the sins of Manasses, yet will I not be so obstinate, as to lay the whole sin, and plagues that thereof ensued, upon the King, and utterly absolve the people; but I will grant withal, That the whole people offended with their King; but how, and in what fashion, I fear that ye and I shall not agree: I doubt not but the great multitude accompanied him in all the abomination that he did; for Idolatry and false Religion, hath ever been, and will be, pleasing to the most part of men: But to affirm, That all judah committed really the acts of his impiety, is but to affirm that which neither hath certainty, nor yet appearance of any truth; for who can think it to be possible, That all those of jerusalem should so shortly turn to Idolatry, considering the notable Reformation lately before had, in the days of Hezekias: But yet (says the Text) Manasses made juda, and all the inhabitants of jerusalem to err. True it is, the one part (as I have said) willingly followed him in his Idolatry, the other suffered him to defile jerusalem and the Temple of God with all abominations, and so were they criminal of his sin; the one by act and deed, the other by suffering and permission, even as Scotland is this day guilty of the Queen's Idolatry; and ye, my Lords, in special, above others. Well (said Lethington) that is the chief Head wherein we never agreed; but of that we shall speak hereafter: What will ye say as touching the moving of the people to have a good opinion of the Queen's Majesty, and as concerning obedience to be given to her Authority? as also of the form of Prayer which ye commonly use? My Lord (saith he) more earnestly to move the people, or yet otherwise to pray, then heretofore I have done, 
Note diligently, ●nd see how the Bishops did forbid to pray for the conversion of the Queen that now is in Britain.  a good conscience will not suffer me; for he who knows the secrets of hearts, knows, That privately and publicly I have called to God for her conversion, and have willed the people to do the same, showing unto them the dangerous state wherein not only she herself stands, but also the whole Realm, by reason of her indurate blindness. That is (said Lethington) wherein we find the greatest fault, your extremity against her Mass in particular, passeth measure; ye call her a slave to Satan; ye affirm that God's vengeance hangs over the Realm, by reason of her impiety: And what is this else, but to raise up the hearts of the people against her Majesty, and against them that serve her. Then there was heard an acclamation of the rest of the flatterers, that such extremity could not profit. The Master of Maxwell said in plain words, If I were in the Queen's Majesty's place, I would not suffer such things as I hear. If the words of Preachers (said john Knox) shall be always wrested in the worst part, 
M. Maxwells words in the Assembly.  then will it be hard to speak any thing so circumspectly (providing that the truth be spoken) which shall not escape the censure of the calumniator. The most vehement (as ye speak) and most excessive manner of Prayer that I use in public, is this: O Lord, if thy good pleasure be, purge the heart of the Queen's Majesty from the venom of Idolatry, 
john Knox his prayer for the Queen.  and deliver her from the bondage and thraldom of Satan, into the which she hath been brought up, and yet remains, for the lack of true Doctrine; and let her see, by the illumination of thy holy Spirit, That there is no means to please thee, but by jesus Christ thy only Son; and that jesus Christ cannot be found, but in thy holy Word; nor yet received, but as it prescribes, which is, To renounce our own wisdom, and preconceived opinion, and worship thee as it commands; that in so doing, she may avoid the eternal damnation which is ordained for all obstinate and impenitent to thee; and that this poor Realm may also escape that plague and vengeance which inevitably followeth Idolatry, maintained against thy manifest Word, and the light thereof. This (said he) is the form of common Prayer, as yourselves can witness: Now what is worthy of reprehension in it, I would hear. There are three things in it (said Lethington) that never liked me; and the first is, Ye pray for the Queen's Majesty with a condition, saying, Illuminate her heart, if thy good pleasure be; Wherein it may appear, That ye doubt of her conversion; Where have ye the example of such Prayer? Wheresoever the examples are (said the other) I am assured of the Rule, which is this, If we shall ask any thing according to his Will, he shall grant us: And our Master Christ Jesus commands us to pray unto our Father, Thy will be done. But (said Lethington) Where ever find ye any of the Prophets so to have prayed? It sufficeth me (said the other) my Lord, that the Master and Teacher both of Prophets and Apostles, hath taught me so to pray. But in so doing (said Lethington) ye put a doubt in the people's heads of her conversion. Not I (said the other) but her own obstinate rebellion, causeth more than me to doubt of her conversion. Wherein (said he) rebels she against God? In all the actions of her life (said M. Knox) but in these two Heads especially; The former is, That she will not hear the Preaching of the blessed Evangel of Jesus Christ. 
Note.  2. That she maintaineth that Idol the Mass. She thinks not that rebellion (said Lethington.) So thought they (said the other) that sometimes offered their children unto Molech; and yet the Spirit of God affirms, That they offered them unto devils, and not unto God: And this day the Turks think they have a better Religion than the Papists have; and yet I think ye will excuse neither of both from committing rebellion against God; neither yet can ye do the Queen, unless ye will make God to be partial. But (said Lethington) Why pray ye not for her, without moving any doubt? Because (said the other) I have learned to pray in faith; now faith (ye know) depends upon the Word of God; and so it is that the Word teacheth me, That prayer profiteth the sons and daughters of God's Election; of which number if she be one or not, I have just cause to doubt; and therefore I pray that God would illuminate her heart, if his good pleasure be so to do: But yet (said Lethington) ye can produce the example of none that so hath prayed before you. Thereto I have already answered (said john Knox) But yet for further declaration, I will demand a question, which is this, Whether ye think that the Apostles prayed themselves, as they commanded others to pray, or not? who doubts of that, said the company that were present. Well then, said john Knox, I am assured, that Peter said these words to Simon Magus, Repent therefore of this thy wickedness, and pray God, That if it be possible, the thoughts of thy heart may be forgiven thee. Here we may clearly see, That Peter joins a condition with his Commandment, That Simon should repent and pray; to wit, If it were possible that his sin might be forgiven, for he was not ignorant, that some sins are unto death, and so without all hope of repentance, or remission. And think ye not (my Lord Secretary, said he) but that same doubt may touch my heart; as touching the Queen's conversion, that then touched the heart of the Apostle; I would never (said Lethington) hear you, or any other call that in doubt: But your will (said the other) is no assurance to my conscience. And to speak freely, My Lord, I wonder if ye yourself doubt not of the Queen's conversion; for more evident signs of Induration have appeared, and do appear in her, than Peter outwardly could have espied in Simon Magus; for albeit sometimes, he was a Sorcerer, yet joined he with the Apostles, believed, and was baptised. And albeit, That the venom of Avarice remained in his heart, and that he would have bought the holy Ghost; yet, when he heard the fearful threatenings of God pronounced against him, he trembled; desired the assistance of the Prayers of the Apostles; and so humbled himself, so far as the judgement of man could pierce, like a true penitent; and yet we see that Peter doubts of his conversion; Why then may not all the godly, justly doubt of the conversion of the Queen, who hath used Idolatry, which is also most odious in the sight of the most jealous God, and still continues in the same; yet she despises all threatenings, and refuseth all godly admonitions. Why say ye, That she refuseth admonition, (said Lethington) she will gladly hear any man: But what obedience (said the other) to God or to his word ensues of all that is spoken unto her, or when shall she be seen to give her presence to the public Preaching; I think never (said Lethington) so long as she is thus used. And so long (said the other) ye, and all others must be content, that I pray so, as I may be assured to be heard of my God; that is, That his good will may be done, either in making her comfortable to his Church; or if that he hath appointed her to be a scourge to the same, That we may have patience, and she may be bridled. Well, (said Lethington) Let us come to the second head? Where find ye, that the Scriptures calls any the bond slaves of Satan, or that the Prophets of God spoke of Kings and Princes, so irreverently. The Scripture, said john Knox, saith, That by nature we are all the sons of wrath: Our Master Christ affirms, That such as do sin, are servants to sin, and that it is the only Son of God that sets men at freedom; now what difference there is betwixt the sons of wrath, the servants of sin, etc. And the slaves of Satan, I understand not, except I be taught; And if the sharpness of the term offend you, I have not invented that phrase of speech, but have learned it out of God's Scriptures; for these words I find spoken unto Paul, Behold I send thee unto the Gentiles, to open their eyes, that they may turn from darkness unto light, and from the power of Satan unto God. Mark the words, my Lord, and stir not at the speaking of the holy Ghost. And the same Apostle writing to his Scholar Timotheus, 
2 Tim. 2.  says, Instruct with meekness those that are contrary minded, if that God at any time will give them repentance, that they may know the truth, and come to amendment out of the snare of the Devil, which are taken of him at his will. If your Lordship do rightly consider these sentences, you shall not only find my words to be the words of the holy Ghost, but also the condition which I use to add, to have the assurance of God's Scriptures.  
But they speak nothing against Kings in Scripture in special (said Lethington) and your continual crying is, The Queen's Idolatry, The Queen's Mass will provoke God's vengeance.  
In the former sentence (said the other) I hear not Kings and Queens excepted, but all unfaithful are pronounced to stand in one rank, and to be in bondage to one Tyrant the Devil. But believe me, my Lord, you little regard the state wherein they stand, when you would have them so flattered, that the danger thereof should neither be known, neither yet declared to the people.  
Where will you find (said Lethington) that any of the Prophets did so use Kings, Queens, Rulers or Magistrates.  
In more places than one, (said the other;) Ahab was a King, and jezabel a Queen, and yet what the Prophet Elias said to the one, and to the other I suppose you are not ignorant.  
That was not cried out before the people, (said Lethington) to make them odious unto their subjects.  
That Elias said, Dogs shall lick the blood of Ahab, (said john Knox) and eat the flesh of jezabel, the Scriptures assures me; but that it was whispered in their Ears, or in a Corner, I read not; but the plain contrary appears to me, which is, that both the people and the Court understood well enough what the Prophet had promised; for so witnessed jehu after that God's vengeance had stricken jezabel.  
These were singular motions of the Spirit of God (said Lethington) and appertaineth nothing to our age.  
Then hath the Scripture (said the other) deceived me, for Saint Paul teacheth me, that whatsoever is written within the holy Scriptures, the same is written for our instruction; And my Master saith, That every learned Scribe brings forth of his Treasure, both things old and things new; and the Prophet jeremy affirms, That every Realm or City that likewise offends, (as then did jerusalem) should likewise be punished.  
Why then, that the facts of ancient Prophets, and the fearful judgements of God, executed before us, upon the disobedient, appertain not unto our age, I neither see, nor yet can understand.  
But now to put an end to this Head, my Lord, (saith he) the Prophets of God have not spared to rebuke Kings, 
Note.  as well to their faces as before the people and subjects; Elizeus feared not to say to King jehoram, What have I to do with thee, get thee to the other Prophets of thy Mother; for as the Lord of Hosts liveth, in whose sight I stand▪ if it were not that I regard the presence of jehosaphat, the King of judah, I would not have looked toward thee, nor seen thee? Plain it is, that the Prophet was a Subject in the Kingdom of Israel, and yet how little reverence he giveth to the King; we hear jeremy the Prophet was commanded to Cry to the King and Queen, and to say, Behave yourselves lowly, execute justice, and judgement, etc. or else your Carcases shall be casten to the heat of the day, and unto the frost of the night. Unto Conias, Sullim, and Zedekias, he speaketh in special, and shows to them in his public Sermons their miserable ends; and therefore ye ought not to think strange my Lord (said he) albeit the servants of God, tax the vices of Kings and Queens, even as well as of other offenders; and that because their sins be more noisome to the Commonwealth, then are the sins of inferior persons.  
The most part of this reasoning, Secretary Lethington leaned upon the Master of Maxwells' Breast, who said, I am almost weary, I would some other would reason in the chief head, which is yet untouched.  
Then the Earl of Mortoune, Chancellor, commanded Master George Hay to reason against john Knox in the head of obedience due to Magistrates, who began so to do; Unto whom john Knox said, Brother, that ye shall reason in my contrary, I am well content, because I know you to be both a man of learning, and of modesty; but that you shall oppose yourself unto the Truth, whereof I suppose your own conscience is no less persuaded, 
Note.  then is mine, I cannot well approve; for I would be sorry, that ye and I should be reputed to reason, as two Scholars of Pythagoras, to show the quickness of our wit, as it were to reason on both parts: I protest here before God, That whatsoever I sustain, I do the same in conscience; yea, I dare no more sustain a proposition, known to myself untrue, than I dare teach false Doctrine, in the public place; And therefore Brother, if Conscience move you to oppose yourself to that Doctrine which ye have heard out of my mouth, in that matter, do it boldly, it shall never offend me; But that ye shall be found to oppose yourself unto me, ye being persuaded in the same Truth; I say yet again, it pleaseth me not; for therein may be greater inconveniency, then either ye or I do consider for the public.  
The said Master George answered, That I will not oppose myself unto you, as one willing to impugn or confute that Head of Doctrine, which not only ye, but many others; yea, and myself have affirmed, far be it from me, for so should I be found contrarious to myself; for my Lord Secretary knows, my judgement in that Head.  
Marry, said the Secretary, you are (in my opinion) the worst of the two, for I remember that your Reasoning when the Queen was in Carrack.  
Well said john Knox, seeing Brother, God hath made you one to fill the chair of verity; wherein I am assured, we agree in all principal Heads of Doctrine; Let it never be said, That we agree not in disputation. john Knox was moved thus to speak, because he understood more of the craft than the other did. Well (said Lethington) I am somewhat better provided in this last Head, than I was in the other two: Master Knox, said he, yesterday we heard your Judgement upon the thirteenth to the Romans; we heard the mind of the Apostle well opened; we heard the causes why God hath established powers upon the earth; we heard of the necessity that mankind hath of the same; and we heard the duty of Magistrates sufficiently declared; But in two things I was offended, as I think some other more of my Lords that were present: which was, Ye made difference betwixt the Ordinance of God, and the persons that were placed in Authority: And ye affirmed, That men might refuse the persons, and yet not offend against God's Ordinance; This is one, the other ye had no time to explain; but this me thought ye meant, That Subjects were not bound to obey their Princes, if they command unlawful things, but that they might refuse their Princes; and that they were not ever bound to suffer.  
In very deed, said the other, ye have rightly both marked my words, and understood my mind; for of that same Judgement I have long been, and yet so remain.  

Let this be no●ed diligently.  How will ye prove your division and difference (said Lethington,) and that the persons placed in Authority, may be resisted, and the Ordinance of God not transgressed, seeing that the Apostle saith, He that resisteth, resisteth the Ordinance of God.  
My Lord said he, The plain words of the Apostle makes the difference, and the facts of many approved by God, prove my affirmative. First the Apostle affirms, That the powers are ordained of God, for the preservation of quiet and peaceable men, and for the punishment of malefactors; whereof it is plain, That the Ordinance of God and the power given unto man, is one thing, and the person clad with the Authority, is another; For God's Ordinance is the conservation of mankind, The punishment of vice, and the maintenance of virtue, which in itself, is holy, just, constant, stable, and perpetual; but men clad with the Authority, are commonly profane and unjust; ye, they are mutable, transitory, and subject to corruption, as God threateneth by his Prophet David, 
Psal. 82.  saying, I have said ye are gods, and every one of you the sons of the most high; but ye shall die as man, and the Princes shall fall like others. Here I am assured, That the persons, ye soul and body are threatened with death; I think that so ye will not affirm, is the Authothority, the Ordinance, and the Power, wherewith God endeved such persons; for (as I have said) it is holy, so is the permanent will of God. And now, my Lord, that the Prince may be resisted, and yet the Ordinance of God not violated: It is evident that the people resisted Saul, when he had sworn by the living God that jonathan should die; 
Note this.  The people (I say) swore in the contrary, and delivered jonathan, so that a hair of his head fell not: Now Saul was the Anointed King, and they were his subjects, and yet they resisted him, that they made him no better than men sworn. I doubt (said Lethington) That in so doing, the people did well. The Spirit of God (said the other) accuses them not of any crime, but rather praises them, and condemns the King, as well for his foolish vow and Law made without God, as for his cruel mind, that so severely would have punished an innocent man: But herein will I not stand; this that followeth shall confirm the former. This same Saul commanded Abimelech and the Priests of the Lord to be slain, because they had committed Treason (as he alleged) for intercommuning with David: 
1 Sam. 22.  His Guard, and principal servants, would not obey his unjust commandment; But Doeg the flatterer put the King's cruelty in execution. I will not ask your judgement, Whether that the servants of the King, in not obeying his Commandment, resisted the Ordinance of God, or not; or, Whether Doeg, in murdering the Priests, gave obedience to a just Authority: For I have the Spirit of God, speaking by the mouth of David, 
Note this Discourse diligently.  for assurance, as well of the one, as of the other; for he in his 52. Psalm, condemns that fact, as a most cruel murder; and affirms, That God would punish, not only the commander, but also the merciless executer: And therefore I conclude, That they who gainstood his commandment, resisted not the Ordinance of God. And now (my Lord) to answer to the place of the Apostle, who affirms, That such as resist the Power, resist the Ordinance of God; I say, That the power in that place is not to be understood of unjust commandment of men, but of the just power wherewith God hath armed his Magistrates and Lieutenants, to punish sin, and maintain virtue. And if any man should enterprise to take from the hands of the faithful Judge a murderer and adulterer, or any malefactor that deserved death, this same resisteth God's Ordinance, and procureth to himself vengeance and damnation, because that he stayed God's Sword from striking. But so it is, if men in the fear of God oppose themselves to the fury and blind rage of Princes; for so they resist not God, but the devil, who abuses the Sword and Authority of God. I understand sufficiently (said Lethington) what ye mean; unto the one part I will not oppose myself, but I doubt of the other; for if the Queen would command me to slay john Knox, because she is offended at him, I would not obey her: But if she would command others to do it, or yet by colour of Justice take his life from him, I cannot tell if I be bound to defend him against the Queen and her Officers. With protestation (said the other) That the auditors think not that I speak in favour of myself, I say, my Lord, That if ye be persuaded of my innocency, and if God have given unto you such power and credit as might deliver me, and yet suffered me to perish, that in so doing, ye should be criminal and guilty of my blood. Prove that, and win the play (said Lethington.) Well, my Lord (said the other) remember your promise, and I will be short in my probation: The Prophet jeremy was apprehended by the Priests and Prophets (who were a part of the Authority within jerusalem) and by the multitude of the people, and this sentence was pronounced against him, Thou shalt die the death; for thou hast said, This house shall be like Siloh, and this City shall be desolate, without any Inhabitant, etc. The Princes hearing the uproar, came from the King's house, and sat down in Judgement in the entry of the new Gate of the Lords House; And there the Priests and Prophets, before the Princes, and before all the people, intented their Accusation in these words; This man is worthy to die; for he hath prophesied against this City, and your ears have heard. jeremiah answered, That whatsoever he had spoken, proceeded from God; and therefore said he; As for me, behold, I am in your hands, do with me as ye think good and right; But know ye for certain, That if ye put me to death, ye shall surely bring innocent blood upon your souls, and upon this City, and upon the inhabitants thereof: For of a truth, the Lord hath sent me unto you to speak all these words. Now, my Lord, if the Princes and the whole people should have been guilty of the Prophet's blood, How shall ye, or others, be judged innocent before God, if ye shall suffer the blood of such as have not deserved their blood to be shed, when ye may save it. The causes were nothing alike (said Lethington.) And I would learn (said the other) wherein the dissimilitude stands. First (said Lethington) the King had not condemned him to death; And next, The false Prophets, the Priests, and the People, accused him without a cause, and therefore they could not be guilty of his blood. Neither of these (said john Knox) fights against my argument; For albeit the King was neither present, nor yet had condemned him, yet were the Princes and chief Councillors there sitting in Judgement, who represented the King's Authority, hearing the accusation laid unto the charge of the Prophet; And therefore he forewarns them of the danger, as before is said; to wit, That in case he should be condemned, and so put to death, That the King, the Council, and the whole City of jerusalem, should be guilty of his blood, because that he had committed no crime worthy of death: And if ye think that they all should have been criminal, only because that they all accused him, the plain Text witnesseth the contrary; for the Princes defended him, and so (no doubt) did a great part of the People; and yet he boldly affirmed, That they should be all guilty of his blood, 
God craves of us, That we should oppose ourselves to iniquity.  if he should be put to death. And the Prophet Ezekiel gives a reason, Why all are guilty of common corruption, Because (saith he) I sought a man amongst them, that should make up the hedge, and stand in the gap before me for the Land, that I should not destroy it, but I found none; Therefore have I poured forth my indignation upon them. Hereof, my Lord, (said he) it is plain, That God craves, not only that man should do no iniquity in his own person; but also that he oppose himself to all iniquity, so far as in him lieth. Then will ye (said Lethington) make subjects to control their Princes and Rulers. And what harm (said the other) should the Commonwealth receive, if the corrupt affections of ignorant Rulers were moderated, and so bridled by the wisdom and discretion of godly subjects, that they should do no wrong, nor no violence to any man. All this reasoning (said Lethington) is out of the purpose; For we reason as if the Queen should become such an enemy to our Religion, that she should persecute it, and put innocent men to death; while I am assured, she never thought, nor never will do; For if I should see her begin at that end, yea, if I should suspect any such thing in her, I should be as far forward in that argument, as ye, or any other within the Realm: But there is no such thing; Our Question is, Whether that ye may suppress the Queen's Mass; or, Whether that her Idolatry shall be laid to our charge. What ye may (said john Knox) by force, I dispute not: But what ye may and aught to do by God's express Commandment, that I can tell Idolatry ought not only to be suppressed, but the Idolater also aught to die the death: But by whom? By the people of God (said the other) for the Commandment was given to Israel, as ye may read, Hear Israel,, (says the Lord) the Statutes and the Ordinances of the Lord thy God, etc. Yea, a Commandment is given, that if it be heard that Idolatry is committed in any one City, inquisition shall be taken; and if it be found true, That then the whole Body of the People arise and destroy that City, sparing in it neither man, woman, nor child. But there is no Commandment (said the Secretary) given to punish their King. If he be an Idolater, I find no privilege granted unto Kings (said the other) by God, more than unto the people, to offend God's Majesty. I grant (said Lethington) but yet the people may not be judges to their King to punish him, albeit he be an Idoter. God (said the other) is the Universal Judge, as well unto the King, as to the People: So that what his Word commands to be punished in the one, is not to be absolved in the other. We agree in that (said Lethington) But the people may not execute God's Judgements, but mst leave it unto himself, who will either punish it by Death, by War, by Imprisonment, or by some other kind of his Plagues.  
I know (said john Knox) the last part of the reason to be true: But for the first, That the people, yea, or a part of the people, may not execute God's Judgements against their King, being an offendor: I am assured ye have no other Warrant, except your own imaginations, and the opinion of such as more fear to offend their Princes then God.  
Why say ye so (said Lethington) I have the judgement of the most famous men in Europe, and of such as ye yourself will confess both godly and learned.  
And with that he called for his Papers, which produced by Master Maitland, he bagan to read with great gravity the Judgements of Luther, Melancthon, the minds of Bucer, Musculus, and Calvin, how Christians should behave themselves in time of Persecution; yea, the Book of Baruc was not omitted, with this conclusion, The gathering of those things (said he) hath cost me more travel than I think this seven years in reading Commentaries.  
The more pity (said the other) and yet what you have profited your own cause, let others judge. But as for my argument, I am assured you have infirmed it in nothing; for your first two witnesses speak against the Anabaptists, who deny that Christians should be subject to Magistrates; or yet that it is lawful for a Christian to be a Magistrate: whose opinion, I no less abhor, than ye do, or any other that liveth. The others speak of Christians subject to Tyrants and Infidels, so dispersed, that they have no other force, but only to sob unto God for deliverance; that such (indeed) should hazard any further than these godly men wills them, I cannot hastily be of counsel: But my argument hath another ground; for I speak of a people assembled in one Body of a Commonwealth, unto whom God hath given sufficient force, not only to resist, but also to suppress all kind of open Idolatry: And such a people yet again I affirm, are bound to keep their Land clean and unpolluted. And that this my division shall not appear strange unto you, ye shall understand that God required one thing of Abraham and of his Seed, when he and they were strangers and Pilgrims in Egypt and Canaan; and another thing required he of them, when they were delivered from the Bondage of Egypt, 
Let this be noted for our times.  and the possession of the Land of Canaan granted unto them: The first, and during the time of their Bondage, God craved no more, but that Abraham should not defile himself with their Idolatry; neither was he, nor his Posterity commanded to destroy the Idols that were in Canaan, or in Egypt: But when God gave unto them possession of the Land, he gave unto them this straight Commandment, Beware that thou make not League or Confederacy with the inhabitants of this Land: give not thy sons unto their daughters, nor yet give thy daughters unto their sons, etc. But this ye shall do unto them, Cut down their Groves, destroy their Images, break down their Altars, and leave thou no kind of remembrance of these Abominations which the Inhabitants of the Land used before; for thou art a holy People unto the Lord thy God; defile not thyself therefore with their gods, etc. To this Commandment, I say, are ye, my Lords, and all such as have professed the Lord within this Realm, bound; for God hath wrought no less miraculously upon you, both Spiritually and Corporally, than he did unto the Carnal Seed of Abraham: For in what state your Bodies, and this poor Realm were, within these seven years, yourselves cannot be ignorant; you, and it were both in the Bondage of a strange Nation, and what Tyrants did reign over your consciences, God perchance may yet again let you feel, because that ye do not rightly acknowledge and esteem the benefits received, when our poor Brethren that were before us, gave up their bodies to the flames of fire, for the Testimony of God's Truth. And when scarcely could be found ten in a Country that rightly knew God, it had been foolishness to have craved, either of the Nobility, or of the mean Subjects, the suppressing of Idolatry; for that had been nothing, but to have exposed the simple Sheep in a prey to the Wolves: But since that God hath multiplied knowledge, yea, and hath given the victory to his Truth, even in the hands of his servants, if ye suffer the Land again to be defiled, 
Whether this▪ hath come to pass or not, let the world judge.  ye, and your Princes shall both drink the cup of God's indignation. The Queen, for her obstinate abiding in manifest Idolatry, in this great light of the Evangell of Jesus Christ; And ye, for your permission and maintaining her in the same. (Lethington said,) In that point we will never agree.  
And where find ye (I pray you) that ever any of the Prophets, or of the Apostles, taught such Doctrine, That the people should be plagued for the Idolatry of the Prince; or yet, That the Subjects might suppress the Idolatry of the Rulers, or them for the same. What was the Commission given unto the Apostles? My Lord, (said he) we know it was to preach, and plant the Evangell of Jesus Christ where darkness before had Dominion; And therefore it behoved them to let them see the light, before that they should will them, to put their hands to suppress Idolatry: What precepts the Apostles gave unto the faithful in particular, other than that they commanded, all to fly from Idolatry, I will not affirm: But I find two things which the faithful did; The one was, They assisted their Preachers, even against the Rulers and Magistrates; The other was, They suppressed Idolatry, wheresoever God gave unto them force; ask no leave of the Emperor, nor of his Deputies. Read the Ecclesiastical Histories, and ye shall find examples sufficient? And as to the Doctrine of the Prophets, we know they were Interpreters of the Law of God; and we know, They spoke as well unto the Kings, as unto the People. I read that neither of both would hear them; and therefore came the plague of God upon both; but that they flattered the Kings, more than they did the people, I cannot be persuaded. Now God's Law pronounces death (as before I have said) to Idolaters without exception of persons. 
Note this diligently.  Now, how the Prophets could rightly interpret the Law, and show the cause of God's Judgements, which ever they threatened, should fall for Idolatry, and for the rest of the abominations that did accompany it (for it is never alone, but still corrupt Religion brings with it, a filthy, and corrupt life.) How (I say) the Prophets could reprove the Vice, and not show the people their duty, I understand not; And therefore, I constantly believe, That the Doctrine of the Prophets was so sensible, That the Kings understood their own abominations; and the people understood, what they ought to have done in punishing and repressing them. But because that the most part of the People was no less Rebellious unto God, then were their Princes; Therefore the one, and the other, conjured against God, and against his servants. And yet my Lord, The facts of some Prophets are so evident, That thereby we may collect what Doctrine they taught; For it were no small absurdity to affirm, that their facts did repugn to their Doctrine. I think (said Lethington) ye mean of the History of jehu, What will ye prove thereby? The chief head (said john Knox) that ye deny, to wit, That the Prophets never taught, that it appertained to the people to punish the Idolatry of their Kings: The contrary whereof I affirm; and for the probation, I am ready to produce the fact of a Prophet. For ye know my Lord (said he) that Elizeus, sent one of the children of the Prophets to anoint jehu, who gave him a commandment to destroy the house of his Master Achab for the Idolatry committed by him; and for the innocent blood that jezabel his wicked Wife had shed. While he obeyed and put in full execution (for the which) God promised unto him, the stability of the Kingdom, unto the fourth Generation.  
Now (said he) here is the fact of a Prophet, that proves, that Subjects were commanded to execute God's judgements upon their King and Prince. There is enough (said Lethington) to be answered thereto; For jehu was a King before he put any thing in execution. And besides, That the fact is extraordinary, and ought not to be Imitate: My Lord (said the other) he was a mere Subject, and no King, when the Prophet's servant came unto him; yea, and albeit that his fellow Captains hearing of the Message, blew the Trumpet, and said, jehu is King; yet I doubt not, but jezabel both thought, and said, that he was a Traitor; and so did many others that were in Israel, and in Samaria.  
And as touching, That ye allege, that the fact was extraordinary, and is not to be imitate: I say, That it had the ground of God's ordinary judgement, which commandeth the Idolater to die the death. And therefore, I yet again affirm, That it is to be Imitate of all those that prefers the true Honour of the true Worship and Glory of God, to the affection of flesh, and wicked Princes. We are not bound (said Lethington) to follow extraordinary examples, unless we have the like commandment and assurance. I grant (said the other) if the example repugn to the Law; As if an avaricious and deceitful man would borrow Silver, Raiment, or other necessaries from his Neighbour, and withhold the same; alleging, that so he might do, and not offend God; because the Israelites at their departure forth of Egypt, did so to the Egyptians. The example served to no purpose, unless that they could produce the like cause, 
No●●.  and the like commandment that the Israelites had; and that because their fact repugned to this Commandment of God, Thou shalt not steal: But where the example agrees with the Law, and is, as it were the execution of God's judgement, expressed within the same; I say, That the example approved of God, stands to us in place of a Commandment; For as God in his Nature, is constant and immutable, so can he not condemn in the Ages subsequent, that which he hath approved in his servants before us; but in his servants before us, he by his own word confounds all such as crave further approbation of God's will, then is already expressed within his Scriptures; For Abraham said, They have Moses and the Prophets, whom if they will not believe, neither will they believe, albeit that any of the dead should rise. Even so (I say) my Lord, that such as will not be taught what they ought to do by the Commandment of God once given, and once put in practice, will not believe nor obey, albeit, that God should send Angels from Heaven to instruct that Doctrine.  
Ye have produced but one example (said Lethington) one sufficeth (said the other; 
●. Paral 25. ) but yet God be praised we lack not others; for the whole people conspired against Amasiah King of juda, after that he had turned away from the Lord, and followed him to Lachis, and slew him, and took Uzziah and anointed him King in steed of his father. The people had not altogether forgotten the League and Covenant, which was made betwixt their Kings and them, at the Inauguration of johas his Father; to wit, That the King and the People should be the People of the Lord, and then should they be his faithful Subjects. From the which Covenant when first the Father, and after the son had declined, they were both punished to death, joas by his own servants, and Amasias by the whole people. 
When the Prince does serve God sincerely in private and public, and hath a care that the people do the same, then assuredly they are faithful to him; but if he fail in these or in either of them, he finds disobedience in his people, because he is not careful to obey God, and to see him obeyed.   
I doubt (said Lethington) whether they did well, or not.  
It shall be free for you (said the other) to doubt as you please, but where I find execution according to God's Law, and God himself not to accuse the doers, I dare not doubt of the equity of their cause. And farther it appeareth to me, that God gave sufficient approbation and allowance of their fact, for he blessed them with victory, peace and prosperity the space of fifty two years after.  
But prosperity (said Lethington) does not always prove that God approves the facts of men.  
Yes, (said the other) when the facts of men agree with the Law of God, and are rewarded according to his own promise expressed in his Law; I say, that the prosperity succeeding the fact, is a most infallible assurance that God hath approved that fact. Now so it is That God hath pronounced in his Law, That when the people shall exterminat and destroy such as decline from him, that he will bless them and multiply them, 
Deut. 13. 2 Paral. 26.  as he hath promised unto their Fathers. But so it is that Masiah turned from God (for so the Text doth witness, 
Let this be applied to the late affairs of Scotland.  and plain it is the people slew their King; and like plain it is, that God blessed them: Therefore yet again conclude I, that God himself approved their fact, and so far as it was done according to his commandment, it was blessed according to his promise.  
Well, (said Lethington) I think not the ground so sure, as I durst build my Conscience thereupon.  
I pray God (said the other) that your Conscience have no worse ground than this is whensoever you shall begin the like work which God in your own eyes hath already blessed. And now, my Lord, (saith he) I have but one example to produce, and then I will put an end to my reasoning, because I am weary longer to stand. Commandment was given that he should sit down; but he refused, and said, Melancholy reasons would have some mirth intermixed: My last example, 
2 Paral. 26.  (said he) my Lord is this, Uzziah the King not content with his Royal Estate, malapertly took upon him to enter within the Temple of the Lord to burn Incense upon the Altar of Incense; and Azariah the Priest, went in after him, and with him fourscore Priests of the Lord, valiant men, and they withstood Uzziah, and said unto him, It appertaineth not unto thee, (Uzziah) to burn Incense unto the Lord, but to the Priest's the Sons of Aaron, that are consecrated to offer Incense; Go forth of the Sanctuary, for thou hast transgressed, and thou shalt have none honour of the Lord. Hereof, my Lords, I conclude, 
Note.  That Subjects not only may, but also aught to withstand and resist their Princes, whensoever they do any thing that expressly repugns to God, his Law, or holy Ordinance.  
They that withstood the King (said Lethington) were not simple subjects, but were the Priests of the Lord, and figures of Christ, and such Priests have we none this day to withstand Kings if they do any wrong.  
That the High Priest was the figure of Christ (said the other) I grant, but that he was not a subject, that I deny; for I am assured, that he in his Priesthood had no Prerogative above those that passed before him; now so it is, that Aaron was subject to Moses, and called him his Lord; Samuel being both Prophet and Priest, subjected himself unto Saul after he was inaugurated of the People; Sadoc bowed before David; and Abiathar was deposed from the Priesthood by Solomon, which all confessed themselves subjects to the Kings, albeit therewith they ceased not to be the figures of Christ. And whereas you say, we have no such priests this day, I might answer, That neither have we such Kings this day as then were anointed by God's commandment, and sat upon the seat of David, and were no less the figure of Christ Jesus in their just administration, than were the Priests in their appointed Office; and such kings (I am assured) we have not now no more than we have such Priests; for Christ Jesus being anointed in our nature of God his Father, both King, Priest and Prophet, hath put end to all external unction. And yet I think you will not say that God hath now diminished his graces from those whom he appoints Ambassadors betwixt him and his people, than he doth from Kings and Princes; and therefore why the servants of Jesus Christ may not also justly withstand Kings and Princes that this day no less offend God's Majesty than Uzziah did, I see not; unless that ye will not say, that we in the brightness of the Evangell, are not so straight bound to regard God's glory, nor his Commandments, as were the Fathers who lived under the dark shadows of the Law.  
Well (said Lethington) I will dip no farther in that Head; but how resisted the Priests the King, they only spoke unto him, without further violence intended.  
That they withstood him (said the other) the Text assures me, but that they did nothing but speak, I cannot understand; for the plain Text affirms the contrary, to wit, That they caused him hastily to depart from the sanctuary, yea, and that he was compelled to depart; which manner of speaking (I am assured) in the Hebrew Tongue, importeth more than exhorting, or commanding by word.  
They did that (said Lethington) after he was espied to be leprous.  
They withstood him before, (said the other) but yet their last fact confirms my proposition so evidently, that such as will oppose themselves unto it, must needs oppose themselves unto God; for my assertion is, That Kings have no privilege more than hath the people to offend God's Majesty, and if so they do, they are no more exempted from the punishment of the Law, then is any other subject; yea, and that subjects may not only lawfully oppose themselves to their Kings, whensoever they do any thing that expressly oppugnes God's Commandment, but also that they may execute judgement upon them, according to God's Law; so that if the King be a Murderer, Adulterer, or an Idolater, he should suffer according to God's Law, not as a King, but as an offender: And that the people may put God's Law in execution, this History clearly proveth; for how soon that the Leprosy appeared in his forehead, he was not only compelled to depart out of the Sanctuary, but also he was removed from all public society and administration of the Kingdom, and was compelled to dwell in a house apart, even as the Law commanded; and got no greater privilege in that case, than any other of the people should have done: And this was executed by the people; for it was no doubt but more were witnesses of his Leprosy then the Priests alone; but we find none oppose themselves to the sentence of God pronounced in his Law against the Leprosy: And therefore yet again I say, That the people ought to execute God's Law, even against their Princes, when that their open crimes by God's Laws deserve punishment; but especially, when they are such as may infect the rest of the multitude. And now, my Lords, (said he) I will reason no longer, for I have spoken longer than I intended.  
And yet (said Lethington) I cannot tell what shall be the conclusion.  
Albeit ye cannot (said the other) yet I am assured what I have proved; to wit, 

1. That subjects have delivered an innocent from the hands of their King, and therefore offended not God.  
2. That subjects have refused to strike innocents', when a King commanded, and in so doing, denied no just Obedience.  
2. That such as struck at the commandment of the King, were before God reputed mutherers.  
4. That God hath not only of a subject made a King, but also he armed subjects against their natural King, and commanded them to take vengeance upon them, according to his Law.  
5. And lastly, That God's people hath executed God's Law against their King, having no further regard to him in that behalf, then if he had been the most simple subject within the Realm.    
And therefore, albeit ye will not understand what should be concluded, yet I am assured, That not only may God's people, but also, That they are bound to do the same, where the like crimes are committed, and when he gives to them the like power.  
Well (said Lethington) I think ye shall not have many learned men of your opinion.  
My Lord, (said the other) the Truth ceaseth not to be Truth, howsoever it be, That men must either know it, or gainstand it. And yet (said he) I praise God, I lack not the consent and approbation of God's servants in that Head. And with that he presented unto the Secretary the Apology of Magdeburgh, and willed him to read the names of the Ministers, who had subscribed the defence of the Town to be a most just defence; and therewith added, That to resist a misled King, is not to resist God, nor yet his Ordinance, etc. Who when he had read, he stooped and said, Homines obscuri. The other answered, Dei tamen servi. And Lethington arose, and said, My Lords, ye have heard the reasons upon both parts; it becomes you now to decide, and to put an order unto Preachers, that they be uniform in Doctrine. May we (think ye) take the Queen's Mass from her?  
While that some began to give, as it were▪ their Votes (for some were appointed, as it were, leaders of the rest) john Knox said; My Lords, I suppose you will not do contrary to your Lordships promise made to the whole Assembly, which was, That nothing should be voted in secret, till that first all matters should be debated in public, and that then the Votes of the whole Assembly should put end to the controversy. Now have I only sustained the argument, and have rather shown my conscience in most simple manner, then that I have insisted upon the force and vehemency of any one argument: And therefore I for my part utterly disassent from all voting, until the whole Assembly have heard the Propositions and the Reasons of both parties; for I unfeignedly acknowledge, That many in that company are more able to sustain the argument than I am.  
Think ye it reasonable (said Lethington) That such a multitude as are now convened, should reason and vote in such heads and matters that concerns the Queen's Majesties own Person and Affairs.  
I think (said the other) That whatsoever should bind the multitude, the multitude should hear it; unless they have resigned their power to Commissioners, which they have not done, so far as I understand; for my Lord Justice Clerk heard them with one voice say, That in no wise would they consent that any thing there should be voted or concluded.  
I cannot tell (said Lethington) if my Lords that be here present, and that bear the burden of such matters, should be bound to their will: What say ye, my Lords, (said he) will ye vote in this matter, or will ye not vote?  
After long reasoning, some that were made for the purpose, said, Why may not the Lords vote, and then show unto the Church whatsoever is done?  
That appears to me (said john Knox) not only a backward order, but a tyranny usurped upon the Church: But for me, do as ye list (said he) for as I reason, so I wrote; yet protesting as before, That I disassent from all voting, till that the whole Assembly understand as well the questions as the reasons.  
Well (said Lethington) that cannot be done now, for too much time is spent; And therefore, my Lord Chancellor (said he) ask ye the votes, and take ever, one of the Ministers, and one of us.  

M. john Dowgl●s Rector, his Vote.  And so was the Rector of Saint Androes commanded first to speak his conscience: Who said, I refer it to the Superintendent of Fyfe, for I think we are both of one judgement: and yet (said he) if ye will that I speak first, my conscience is this, That if the Queen oppose herself to our Religion (which is the only true Religion) that in that case the Nobility and States of this Realm, professors of the true Doctrine, may justly oppose themselves to her: But as concerning her Mass, I know it is Idolatry, but I am not yet resolved, Whether by violence we may take it from her, or not. The Superintendent of Fyfe said, That same is my conscience: And so affirmed some of the Nobility. But others voted frankly, and said, That as the Mass is abominable, so it is just and right that it should be suppressed; And that in so doing, men did no more hurt to the Queen's Majesty, than they that should by force take from her a poisoned cup, when she were a going to drink in it. Last Master john Craig, 
Master john Craig his Vote.  fellow Minister with john Knox in the Church of Edinburgh, was required to give his judgement and vote; who said, I will gladly show unto your Honours what I understand; but I greatly doubt, Whether my knowledge and conscience shall satisfy you, seeing you have heard so many reasons, and are so little moved by them: But yet I will not conceal from you my judgement, adhering first to the Protestation of my Brother, to wit, That our voting prejudge not the Liberty of the General Assembly. I was (said he) in the University of Bonnonia, in the year of our Lord 1554. where, in the place of the blackfriars of the same Town, I saw in the time of their General Assembly this Conclusion set forth; the same I heard reasoned, determined and concluded, to this sense.  

Conclusion.  
ALl Rulers, be they Supreme or Inferior, may and aught to be reform or bridled (to speak moderately) by them by whom they are chosen, confirmed or admitted to their Office, so oft as they break that promise made by Oath to their subjects; Because that the Prince is no less bound by Oath to the subjects, then are the subjects to their Princes; And therefore ought it to be kept and reform equally, according to Law, and Condition of the Oath that is made of either party.   
This Conclusion (my Lords) I heard sustained and concluded, as I have said, in a most notable Auditory. The sustainer was a learned man, Master Thomas de Finola, Rector of the University, a man famous in that Country: Master Vincentins de Placentia affirmed the Conclusion to be most true and certain, agreeable both with the Law of God and man. The occasion of this disputation and conclusion, was a certain disorder and tyranny that was attempted by the Pope's Governors, who began to make Innovations in the Country against the Laws that were before established, alleging themselves not to be subject to such Laws, by reason that they were not instituted by the People, but by the Pope, who was King of that Country: And therefore they having full Commission and Authority of the Pope, may alter and change Statutes and Ordinances of the Country, without any consent of the people. Against this usurped Tyranny, the learned and the people opposed themselves: And when that all reasons which the Pope's Governors could allege were heard and consulted, the Pope himself was fain to take up the matter, and to promise, not only to keep the Liberty of the people, but also that he should neither abrogate any Law nor Statute, neither yet make any new Law, without their own consent: And therefore, my Lord, (said he) my Vote and my Conscience is, That Princes are not only bound to keep Laws and Promises to their subjects; 
Note diligently  But also, That in case they fail, they justly may be bridled: For the Band betwixt the Prince and the People is reciprocal.  
Then start up a claw-back of that corrupt Court, and said, Ye wot not what ye say; for ye tell us what was done in Bononia; we are a Kingdom, and they are a Commonwealth.  
My Lord, (said he) my judgement is, That every Kingdom is, or at least should be a Commonwealth, albeit that every Commonwealth be not a Kingdom; And therefore I think that in a Kingdom no less diligence ought to be taken that Laws ought not to be violated, than they ought to be in a Commonwealth, because that the tyranny of Princes who continuing in a Kingdom, is more hurtful to the subjects, then is the misgovernment of those that from year to year are changed, in free Commonwealths: But yet, my Lord, to assure you, and all others, that Head was disputed to the uttermost; and then in the end was concluded, That they spoke not of such things as were done in divers Kingdoms and Nations, by Tyranny and negligence of people: But we conclude (said they) what ought to be done in all Kingdoms and Commonwealths, according to the Law of God, and unto the just Laws of man: And if by the negligence of the people, by the tyranny of Princes, contrary Laws have been made, yet may that same people, or their posterity, justly crave all things to be reform according to the original institution of Kings and Commonwealths; and such as will not so do, 
Note diligently  deserve to eat the fruit of their own foolishness.  
M. james Markgow, than Clerk of the Register, perceiving the Votes to be different, and hearing the bold plainness of the foresaid servant of God, said, I remember that this same question was long debated on before in my house; and there, by reason we were not all of one mind, it was concluded, That M. Knox in all our names, should have written to M. Calvin, for his judgement in the controversy. Nay, (said M. Knox) my Lord Secretary would not consent that I should write, alleging, That the greatest weight of the answer stood in the Narrative; and therefore promised, that he would write, and that I should see it: But when divers times I required him to remember his promise, I found nothing but delay. Whereunto the Secretary answered, True it is, I promised to write; and true it is, That M. Knox required me so to do; but when I had ripely advised, and deeply considered the weight of the matter, I found more doubts than I did before: And this is one, amongst others; How dared I, being a subject, and the Queen's Majesty's Secretary, take upon me to seek resolution of controversies depending betwixt her Highness and her subjects, without her own knowledge and consent.  
Then was an acclamation of the clawbacks of the Court, as if Apollo had given his response: It was wisely and faithfully done.  
Well (said john Knox) let worldly men praise worldly wisdom so highly as they please, I am assured, that by such shifts Idolatry is maintained, and the truth of Jesus Christ is betrayed, whereof God one day will be avenged.  
At the and at the like sharpness were many offended, the Voting ceased, and every Faction began to speak as affection moved; then john Knox in the end was commanded yet to write to Master Calvin, and to the learned in other Churches, to know their judgement in that Question; which he refused, showing his Reason, I myself am not only full resolved in conscience, but also I have heard their judgements, in this and all other things that I have affirmed within this Realm, of the most godly and most learned that he knew in Europe; I came not to this Realm without their Resolution; and for my assurance I have the hand-writing of many: And therefore if I should now move the said Questions again, what should I do other, but either show mine own ignorance and forgetfulness, or else inconstancy: And therefore it may please you to pardon me, in that I write not. But I will teach you the surer way, which is, That you write and complain upon me, That I teach publicly, and affirm constantly such doctrine which offends you; and so shall you know their plain minds, and whether that they and I agree in judgement, or not.  
Divers said the offer was good, but no man was found that would be the Secretary, and so did that Assembly and long reasoning break up; After the which time the Ministers (that were called precise) were holden as Monsters of all the Courtiers. In all that time the Earl of Murray was so frame and strange to john Knox, that neither by word nor writ was there any Communication betwixt them, etc.  
The end of the long reasoning betwixt John Knox and the Secretary, in the month of June, 1564.   
The end of the fourth Book.   

THE FIFTH BOOK Of the Reformation of the CHURCH Of SCOTLAND.  
IN the next Month, which was july, the Queen went into Athole to the Hunting; and from thence she made her Progress into Murray, and returned to Fife in September. All this while there was appearance of love and tender friendship betwixt the two Queens; For there was many Letters, full of Civility and Compliments sent from either of them to the other, 
There be two Epigrams extant, written by George Buchanan, of a rich Diamond sent from Qu. Mary to Queen Elizabeth.  in sign of Amity; besides costly Presents for Tokens. And in the mean time the Earl of Lenox laboured to come home forth of England, and in the month of October he arrived at Halyrud-house, where he was graciously received by the Queen's Majesty; namely, When he had presented the Queen of England her Letters, written in his favour: And because he could not be restored to his Lands without Act of Parliament, therefore there was a Parliament procured to be holden at Edinburgh the 13 day of December: But before the Queen would cause to Proclaim a Parliament, she desired the Earl of Murray, by whose means chiefly the said Earl of Lenox came into Scotland, That there should no word be spoken, or at least concluded, that concerned Religion in the Parliament. But he answered, That he could not promise it. In the mean time, the hamilton's and the Earl of Lenox were agreed.  
At the day appointed, the Parliament was held at Edinburgh, where the said Earl of Lenox was restored, after two and twenty year's Exile: He was banished, and forfeited by the hamilton's, when they had the rule. There were some Articles given in by the Church, especially for the abolishing of the Mass universally, and for punishment of vice; but there was little thing granted, save that it was Statute, That scandalous livers should be punished first by prison, and then publicly shown unto the people with ignominy; but the same was not put in execution. In the end of this month of December, the general Assembly of the Church was held at Edinburgh, many things were ordained for settling of the affairs of the Church.  
In the end of january the Queen passed to Fyfe, and visiting the gentlemen's houses, was magnificently banqueted every where, so that such superfluity was never seen before within this Realm; which caused the wild Fowl to be so dear, that Partridges were sold for a crown a piece. At this time was granted by an Act of Parliament, the confirmation of the Fewes of Church Lands, at the desire of divers Lords, whereof the Earl of Murray was chief. During the Queen's absence, the Papists of Edinburgh went down to the Chapel to hear Mass; and seeing there was no punishment, they waxed more bold: some of them thinking thereby to please the Queen, upon a certain Sunday in February they made an Evensong of their own, setting two Priests on the one side of the Choir, and one or two on the other side, with Sandy Stevin, Menstrall (Baptising their children, and making Marriages) who within eight days after convinced of Blasphemy, alleging, That he would give no more credit to the New Testament, then to a Tale of Robin-Hood, except it were confirmed by the Doctors of the Church. The said superstitious Evensong was the occasion of a great slander, for many were offended with it; which being by the Brethren declared to the Lords of the Privy Council, especially to the Earl of Murray, who lamented the cause to the Queen's Majesty, showing her what inconveniency should come, if such things were suffered unpunished: And after sharp reasoning it was promised, That the like should not be done hereafter: The Queen also alleged, That they were a great number; and that she could not trouble their conscience.  
About the 20 of this month arrived at Edinburgh, Henry Stewart, Lord Darley; from thence he passed to Fyfe: And in the Place of Weemes he was admitted to kiss the Queen's hand; whom she liked so well, that she preferred him before all others; As shall hereafter, God willing, be declared. Soon after, in the Month of March, the Earl Bothwell arrived out of France; whereat the Earl of Murray was highly offended, because of the evil report made to him of the Lord Bothwell; And passing immediately to the Queen's Majesty, demanded of her if it was her will, or by her advice, that he was come home; and seeing he was his deadly enemy, either he or the other should leave the Country, and therefore desired that he might have Justice. Her answer was, That seeing the Earl Bothwell was a Nobleman, and had done her service, she could not hate him: Nevertheless she would do nothing that might be prejudicial to the Earl of Murray, but desired that the matter might be taken away: within few days she caused summon the Earl Bothwell, to answer to the course of Law the 2 of May, for the Conspiracy which the Earl of Arrane had alleged two years before, and for the breaking of the Ward of the Castle. In the mean while there was nothing in the Court, but Banqueting, Balling, and Dancing, and other such pleasures as were meet to provoke the disordered appetite; and all for the entertainment of the Queen's Cousin from England, the Lord Darley, to whom she did show all the expressions imaginable of love and kindness.  
Within few days, the Queen being at Sterlin, order was given to Secretary Lethington to pass to the Queen of England: The chief point of his Message was, to declare to the Queen of England, That the Queen was minded to marry her Cousin the Lord Darley; and the rather, because he was so near of Blood to both Queens: For by his mother, he was Cousin German to the Queen of Scotland, also of near kindred, and of the same name by his father: His mother was Cousin German to the Queen of England. Here mark God's providence; King james the fifth having lost his two sons, did declare his resolution to make the Earl of Lenox his Heir of the Crown; but he prevented by sudden death, that design ceased: Then come the Earl of Lenox from France, with intenion to marry King james his Widow; but that failed also: He marries Mary Dowglas, and his son marrieth Mary, King james the fifth his daughter: And so the King's desire is fulfilled, to wit, The Crown continueth in the Name and in the Family. The Queen of England, nevertheless, showed herself nothing pleased therewith, but rather declared, That she would in no wise suffer her subjects to make such Contracts or Alliance that might be prejudicial to her, and for the same purpose sent a Post to the Queen with Letters, wherein she complained greatly of the mind of our Mistress, seeing the great affection she bore to her, intending to declare her Heretrix of her Realm of England, providing only that she would use her counsel in Marriage; but she could not approve her Marriage with the Lord Darley, although he was their near Cousin by Birth, since he was below the Rank of the Queen by Condition, being but a private subject. At the same time she wrote to the Earl of Lenox, and to his son, commanding them to repair both into England. Some write, That all this was but counterfeit by the Queen of England; and from her heart she was glad of the Marriage; for by that means the Succession of the Crown of England was secured, the Lord Darley being the right Heir after the Queen of Scotland: and Queen Elizab. was not angry to see her married to one of inferior Rank, for by that means she thought the Scots Queen would be less proud. During this time, there were certain Letters directed to the Brethren of Edinburgh, to Dundie, Fyfe, Angus and Mernes, and other places, from the Brethren of Kyle, and other places in the West Country, desiring the professors of the Evangel in all places, to remember what the Eternal God had wrought, and how potently he had abolished all kind of Idolatry and superstition, and placed his Word in this Realm; so that no man could say otherwise, but it was the Work of God; who also had delivered this Country from the bondage and tyranny of strangers: Nevertheless by our slothfulness, we have suffered that Idol the Mass, not only to be planted again, but to increase so, that the maintainers thereof are like, by all appearance, to get the upper hand, which would be the occasion of our destruction: And for that the Papists purposed to set up their Idol at Easter following, in all places; which was to be imputed to the slothfulness, and want of godly zeal of the Professors: Therefore they admonished the Brethren to strive to avert the evil in time, & not to suffer such wickedness to continue and increase, lest that God's heavy wrath come upon us unawares like a consuming fire. By these Letters many Brethren were animated, and their spirits wakened, minding to provide as God should give them grace: And first of all, by the advice of the most learned in Edinb. there was a Supplication made, and given to the Queen's Majesty by the Superintendent of Lowthian, containing in effect. That the Church in general of the Realm had divers times most humbly craved of her Majesty, That committers of Adultery should be punished according to the Law of God, 
At this time an Italian, named Davie, entered in great familiarity with the Queen, so that there was nothing done without him.  and the Acts of Parliament, nevertheless they continued in their wickedness; and the Papists of obstinate malice pretended nothing else, but to erect and set up their Idolatry and Superstition; and especially at Easter day following they intended to put the same in practice, which the Brethren and Professors of the Evangel could not suffer; Therefore wished her Majesty to take heed of the matter.  
This Supplication the Secretary received of the hands of the Superintendents of Lowthian and Glasgow, and told them, in the Queen's Name, That there should be such provision made, as should serve to their contentment: And for the same purpose, the Queen's Majesty writ to all such places as were suspected, especially to the Bishop of Saint Andrew's and Aberdeine (as was said) not to use any Mass; And that they should not do any such thing as was feared by the Protestants, or convene any Council, and thereto commanded them. Now the Communion was administered in Edinburgh the first day of April, 1565. At which time, because it was near Easter, the Papists used to meet at their Mass: And as some of the Brethren were diligent to search such things, they having with them one of the Bailiffs, took one Sir james Carvet riding hard, as he had now ended the saying of the Mass, and conveyed him, together with the Master of the house, and one or two more of the assistants, to the Tolbuiths, and immediately revested him with all his Garments upon him, and so carried him to the Market-Crosse, where they set him on high, binding the Chalice in his hand, and himself fast tied to the ●aid Cross, where he tarried the space of one hour; During which time, the boys served him with his Easter eggs. The next day following, the said Carvet, with his assistants, were accused and convinced by an Assize, according to the Act of Parliament: And albeit for the same offence he deserved death, yet for all punishment, he was set upon the Market-Crosse for the space of three or four hours, the hangman standing by, and keeping him, the boys and others were busy with eggs casting; and some Papists there were, that stopped as far as they could: And as the press of people increased about the Cross, there appeared to have been some tumult. The Provest, Archibald Dowglas, came with some Halberdiers, and carried the Priest safe again to the Tolbuiths. The Queen being advertised, and having received sinister information that the Priest was dead, suddenly thought to have used and inflicted some extreme punishment, for she thought that all this was done in contempt of her, and of her Religion; and it was affirmed, That the Town should have been sacked, and a great number executed to death; she sent to such as she pleased, commanding them to come to her at Edinburgh suddenly with their whole Forces; and in the mean time she sent her Advocate Master Spence of Condie to Edinburgh, to take a sure trial of the matter. The Provest and Council wrote to the Queen the truth of the matter as it was, desiring her Majesty to take the same in good part, and not to give credit to false reports; and therewith sent to her Majesty the Process and enrolment of the Court of the Priest Conviet. Thus the Queen's Majesty being informed of the truth by her said Advocate, sent again and stayed the said meeting of men, and sent to the Town a grave Letter, whereof the Copy followeth.  
❧ The Queen's Letter to the Provest, Bailiff, and Council of Edinburgh.  
PRrovest, Bailiff and Council of our City of Edinburgh,  
We received your Letter from our Advocate, and understand by this report what diligence you took to stay the Tumult in the late disorder attempted at Edinburgh; wherein, as you did your duty in suppressing the Tumult, so can we not take in good part, nor think ourselves satisfied of so notorious a thing, without certain seditious persons, who were pleased to do justice perforce and without the Magistrates Authority, be condignly and really punished for their rashness and misbehaviour; for if all private Persons should usurp to take vengeance at their own hands, What lies in ours? And to what purpose hath good Laws and Statutes been established? Since therefore we have never been obstinate to the due punishment of any offenders, prescribed by the Laws, but have always maintained justice in that case without respect of persons. It is Our will, and We command you, as you will answer to Us upon your obedience and allegiance, That you will take before you certain of the most responsal persons which are declared Authors of the said Sedition, and usurpers of our Authority, and to administer justice upon them, in such sort as We may know a sincerity on your parts, and Our Authority no ways slighted. But if you fail, persuade yourselves, (and that shortly) we will not oversee it, but will account this Contempt not only to be in the Committers thereof, but in yourselves, who ought to punish it, and relieve us on our part, remitting the rest to your diligence and execution, which we look for so soon as reason will permit.  
Subscribed with Our Hand at STERLIN, this 24 of April, Anno 1565.  
BY this manner of writing and high threatening, may be perceived how grievously the Queen's Majesty would have been offended if the said Tarbot and Massmonger had been handled according to his demerit, being not only a Papist Idolater, but a manifest Whoremaster, and a common Fighter and blasphemer; nevertheless within few days the Queen charged the Provest and Bailiffs to set him at liberty, commanding them further, That no man should trouble nor molest him in any sort for whatsoever cause, and soon after rewarded him with a Benefice, and likewise his Assisters john Low and john kennedy set at liberty in the same manner. At this Easter-Tyde in Sterlin the Queen made her domestic servants use Papistical Rites and Ceremonies, and more, she persuaded others by fair means to do the same, and threatened those that were most constant at the Earl of Cassels House. Upon the second day of May 1565. convened at Edinburgh the Earl of Murray with his friends in great numbers to keep the day of Law against the Earl Bothwell, who being called, appeared not, only the Laird of Rickerton protested, That the personal absence of the Earl Bothwell should not be prejudicial to him, by reason that for just fear, which might happen in the heart of any man, since he had so potent an enemy as the Lord of Murray, who, next the Queen's Majesty was of greatest estimation and Authority of any man within this Realm, to whom assisted at this present day of Law, seven or eight hundred men, which Force he could not resist, and therefore had absented himself; which Protestation being made, those that had been Sureties for his appearance, were Outlawed. The said Earl Bothwell a few days after past into France, after he had been in Liddesdale, where suspecting almost every man, he was not in great assurance of his life, notwithstanding he was not put to the Horn, for the Queen continually bore a great favour towards him, and kept him to be a Soldier, as appeared within less than half a year; for she would not suffer the Lord Morton, nor my Lord Ariskin, my Lord of Murrayes great friends to keep the day; There assisted my Lord of Murray, the Earls of Argyle, Glencarne, and Crawford, with great numbers, and many Lords and Barons, who for the most part convened the same Afternoon to Treat and Consult for the maintaining of Religion; where some Articles were devised, and delivered to the Lord of Murray to be presented to the Queen's Majesty and privy Council, which Articles were enlarged at the general assembly following, as shall be declared. In the mean time, as they were informed in Court of this great Assembly of people in Edinburgh, they were afraid, for naturally the Queen-hated and suspected all such Conventions as were not in her own presence, and devised by herself. The chief Counsellors in the Court, were the Earls of Lenox and Athole. The Queen writ incontinent for all the Lords to come to Sterlin, so soon as she was advertised that they had Treated in Edinburgh of Religion; She Writ likewise for the superintendants and other learned men who went thither, and being there they caused to keep the Ports or Gates, and make good Watch about the Town. The special cause of this Convention was to give to the Lord Darley Title of Honour openly and solemnly, with consent of the Nobles, before the marriage. The fourth day of May the Earl of Murray came to Sterlin, where he was well received by the Queen's Majesty, as appeared, and immediately, as he passed with her to my Lord Darleys' Chamber, they presented to him a Contract, containing in effect, That forasmuch, as, or since, the Queen had contracted Marriage with the Lord Darley, and that therefore sundry Lords of the Nobility had under-written, ratified and approved the same, and obliged themselves to grant unto him in full Parliament the Crown Matrimonial, (by a new Court Solecism in Policy, the Crown for the second time is surnamed Matrimonial; (before, when the Queen was first married, it was so called also) to serve and obey him and her as their Lawful Sovereigns. The Queen desired my Lord Murray to subscribe, as many others had done before; which he refused to do, Because (said he) it is required necessarily that the whole Nobility be present, at least the principal, and such as he himself was posteriour unto, before that so grave a matter should be advised and concluded.  
The Queen's Majesty no ways content with this Answer, insisted still upon him, saying, The greatest part of the Nobility were there present and content with the matter, wished him to be so much a Stewart, as to consent to the keeping of the Crown in the Family, and the surname, according to their Father's Will and desire, as was said of him a little before his death: But he still refused for the causes above written.  
Now as the Lords were assembled, an Ambassador from England named sir Nicholas Throckmorton arrived at Sterlin, and in his company the Laird of Lethington; the Ambassador was at the Castle Gate or ever they were aware; and as he stood there in the Entry, he was desired to pass to his Lodgings. The next day he had audience of the Queen, and was graciously received according to the dignity of his Message. The whole sum of this his Message was, to show and declare to the Queen, how highly the Queen his Mistress was offended with this precipitated Marriage, and wondered what had moved her to take a man of inferior rank and condition, to herself: And therefore dissuaded her therefrom. And specially desiring her most earnestly to send home her Subjects the Earl of Lennox and the Lord Darley: But all in vain for the matter was well far proceeded. In her heart Queen Elizabeth was not angry at this marriage; first, because if Q. Mary had married a foreign Prince, it had been an access to her Greatness, and consequently she had been more redoubted by the other; next both Harry and Mary were alike and in equal degree of Consanguinity unto her, the father of Mary and the mother of Harry being Children to her father's sister.  
With many fair words the Queen let the Ambassador depart, promising to do all she could to satisfy the Queen of England; and for the same purpose she would send an Ambassador to her.  
In the mean time the Queen's marriage with the Lord Darley, 
The Earl of Murray seeing the other Nobles consent, gave his, which before he refused.  was prepared and propounded in Council, and the chief of the Nobility, such as the Duke, the Earls of Argyle, Murray, Glencarne, with the rest, granted freely to the same, providing that they might have the Religion established in Parliament, by the Queen, and the Idolatrous Mass and Superstition abolished, shortly it was concluded, That they should convene again to Saint johnstoun, where the Queen promised to take a final order for Religion. The day was appointed, to wit, the last of May at Perth, my Lord of Argile came too late. The Queen's Majesty communed with the Lords, who were very plain with her, saying, Except the Mass were abolished, there should be no quietness in the Country. The twelfth day of May the Lord Darley was Belted, (that is, Created) Earl of Rosse, with great solemnity, a Belt or Girdle being tied about his waste or middle; and albeit all kind of provision was made to make him Duke of Rothesay, yet at that time it came not to effect, albeit the Crown and Robe-Royall were prepared to him for the same. For the entertainment of this Triumph there were many Knights made, to the number of 14. The next day, which was the 13 of May, the Queen called for the Superintendants, by name john Willock, john Winram, and john Spotswood, whom she cherished with fair words, assuring them that she desired nothing more earnestly than the glory of God and satisfying of men's consciences, and the good of the Commonwealth; and albeit she was not persuaded in any Religion but in that wherein she was brought up, yet she promised to them that she would hear Conference and Disputation in the Scriptures: And likewise she would be content to hear public preaching, but always out of the mouth of such as pleased her Majesty; and above all others she said she would gladly hear the Superintendant of Angus (for he was a mild and sweet natured man) with true honesty and uprightness. Sir Ariskin of Dun. Soon after the Queen passed to Saint johnston's, after that she had directed Master john Hay Prior of Monimusk to pass to England, who sped at the Queen of England's hand even as sir Nicholas Throckmorton did in Scotland. Before the day, which was appointed for the meeting at Saint johnston, my Lord of Murray most careful of the maintenance of Religion, sent to all the principal Churches, advertising them of the matter, and desiring them to advise, and send the most able men in Learning and Reputation, to keep the day; but their craft and dissimulation appeared, for the Dean of Restalrigge who lately arrived out of France, with others, such as Mr. john Lesley Parson of Vure, afterward Bishop of Rosse, caused the Queen to understand that thing whereof she was easily persuaded, to wit, That there ought to be given to all men liberty of conscience, and for this purpose to shun or put off the first day appointed; The Queen writ to the Nobility, that because she was informed that there was great meetings out of every Shire and Town in great number; and then the other party (so termed she the Papists) were minded together to the said Convention, which should apparently make trouble or sedition, rather than any other thing; therefore she thought it expedient, and willed them to stay the said meetings, and to defer the same till such a day that she should appoint with advice of her Council. At this time there was a Parliament proclaimed to be held at Edinburgh the twentieth day of july. By this Letter, some of the Protestants having best judgement, thought themselves sufficiently warned of the Inconveniences and troubles to come. Now her Council at this time, was only the Earls of Lenox and Athole, the Lord Ruthen, but chiefly David Rizio the Italian ruled all; yet the Earl of Rosse already in greatest credit and familiarity. These Letters were sent out to the Lords about the eight and twentieth day of May; and within twelve days thereafter, she directed new Missives to the chief of the Nobility, desiring or, commanding them, to come to Saint johnston the three and twentieth day of june following, to consult upon such things as concerned Religion, and other things as her Majesty should propose; Which day, was even the day before that the general Assembly should have been held in Edinburgh. This last Letter uttered the effect of the former; so that the Protestants thought themselves sufficiently warned. Always as the Earl of Murray was passing to Saint johnston to have kept the said day, he chanced to fall sick of the Fluxes in Lochlevin, where he remained till the Queen came forth of Saint johnston to Edinburgh, where the general Assembly of the whole Church of Scotland was held, the four and twentieth day of july. The Earls of Argyle and Glencarne assisted the Church with a great company of Lords, Barons, and others: It was there ordered and concluded, That certain Gentlemen, as Commissioners from the Church National, should pass to the Queen's Majesty, with certain Articles, to the number of six, desiring her most humbly to ratify and approve the same in Parliament. And because the said Articles are of great weight, and worthy of memory, I thought good to insert the same word by word.  

IMprimis, That the Papistical and Blaspemous Mass, with all Papistical Idolatry, and Papal jurisdiction, be universally suppressed and abolished throughout this Realm, not only in the Subjects, but also in the Queens own Person, with punishment against all persons that should be deprehended to transgress and offend in the same: And that the sincere Word of God, and Christ's true Religion now at this present received, be published, approved, and ratified, throughout the whole Realm, as well in the Queens own Person, as in the subjects: And that the people be to resort upon the Sundays at the least, to the Prayers, and Preaching of God's Word, even as they were before to the Idolatrous Mass: And these Heads to be provided by Act of Parliament, and ratified by the Queen's Majesty.  
Secondly, That provision be made for sustentation of the Ministry, as well for the time present, as the time to come: And that such persons as are presently admitted to the Ministry, may have their Livings assigned unto them, in places where they travel in their Calling, or at lest next adjacent thereto: And that the Benefices now vacant, or hath been vacant since the Month of March, 1558. or that hereafter shall happen to be vacant, be disposed to qualified and learned persons, able to preach God's Word, and discharge the Vocation concerning the Ministry, by Trial and Admission of the Superintendents and Overseers: And that no Benefice or Living, having many Churches annexed thereunto, be disposed altogether in any time to come, to any man, but at the least the Churches thereof be severally disposed, and that to several persons; So that every man having Charge, may serve at his own Church, according to his Vocation: And to that effect, likewise the Gleebs and the Manses, be given to the Ministers, that they may make residency at their Churches, whereby they may discharge their consciences according to their Vocation; and also that the Kirks may be repaired accordingly; And that a Law be made and established hereupon by Act of Parliament, as said is.  
Thirdly, That none be permitted to have charge of Souls, Colleges, or Universities, neither privately or publicly teach & instruct the youth, but such as shall be tried by the Superintendents or Visitors of Churches, and found sound and able in Doctrine, and admitted by them to their Charges.  
Fourthly, For the sustentation of the poor; That all Lands founded for Hospitality of old, be restored again to the same use: And that all Lands, Annals, Rents, or any other Emoluments pertaining any ways sometimes to the Friars, of whatsoever Order they had been of▪ As likewise the Annuities, Alterages, Obits, and the other Duties pertaining to Priests, to be applied to the sustentation of the poor, and uphold of the Town-Schools in Towns, and other places where they be.  
Fifthly, That such horrible crimes as now abound within this Realm without any correction, To the great contempt of God and his Word; such as Idolatry, Blasphemy of God's Name, manifest breaking of the Sabbath day, Witchcraft, Sorcery, Enchantment, Adultery, manifest Whoredom, maintenance of Bordals, Murder, Slaughter, Oppression, with many other detestable Crimes, may be severely punished; and judges appointed in every Province and Diocese, for execution thereof, with power to do the same; and that by Act of Parliament.  
Lastly, That some order be devised and established for ease of the poor Labourers of the Ground, concerning the reasonable payment of the Tithes, who are oppressed by the Leasers of the Tithes set over their heads without their own con-consent and advise.   
The persons who were appointed by the Church to carry these Articles and present them to the Queen's Majesty, were the Lairds of ●unningham-Head, Lundie, Spot and Grange of Angus, and james Baron for the Broughs: These five past from Edinburgh to Saint johnston, where they presented the said Articles to the Queen's Majesty, desiring and requiring her Highness' most humbly to advise therewith, and to give them answer. The next day, ere they were aware, the Queen departed to Dunkeld, and immediately they followed; And after they had gotten audience, they desired the Queen's Majesty most humbly to give their dispatch. She answered, That her Council was not there present, but she intended to be in Edinburgh within eight days, and there they should receive their answer. At the same time, as the general Assembly was holden in Edinburgh, the Brethren perceiving the Papists to brag, and trouble like to be, they assembled themselves at Saint Leonard Cragg, where they concluded they would defend themselves; and for the same purpose, elected eight persons of the most able, two of every Quarter, to see that the Brethren should be ready armed.  
And when the five Commissioners above named had waited upon the Court four or five days after her Majesty's coming to Edinburgh, there the matter was proposed in Council: And after long and earnest reasoning upon these Articles, at length it was answered to the Commissioners by the Secretary, That the Queen's Majesty's command was, That the matter should be reasoned in her presence; which for the gravity of the same, there could nothing be concluded at that time, albeit the Queen's Majesty had heard more in that matter, than ever she did before: But within eight days thereafter, she understood that a great part of the Nobility should be present in Edinburgh, where they should have a final answer. At length, the one and twentieth of August, they received the answer in Writing in her presence, according to the Tenor hereof as followeth.  

The Queen's Majesties Answer to the Articles presented to Her Highness, by certain Gentlemen, in the Name of the whole Assembly of the Church.  
TO the first, Desiring the Mass to be suppressed and abolished, as well in the Head, as in the Members, with punishment against the Contraveners; As also, the Religion professed to be established by Act of Parliament, it was answered, first for her Majesty's part, That her Highness is no way yet persuaded in the said Religion, nor yet that any impiety is in the Mass; and therefore believeth, That her loving subjects will not press her to receive any Religion against her conscience, which should be unto her a continual trouble by remorse of conscience, and therewith a perpetual unquietness. And to deal plainly with her Subjects, her Majesty neither will, nor may leave the Religion wherein she hath been nourished and brought up; and believeth the same to be well grounded; Knowing, besides the grudge of conscience that she should receive, upon the change of her own Religion, That she should lose the friendship of the King of France, the married Allia of this Realm, and of other great Princes her Friends and Confederates, who would take the same in evil part, and of whom she may look for their great support in all her necessities; And having no assured consideration that may countervail the same, she will be loath to put in hazard all her friends at an instant, praying all her loving subjects, seeing they have had experience of her goodness, that she hath neither in times past, nor yet intends hereafter, to press the conscience of any, but that they may worship God in such sort, as they are persuaded in their conscience to be best, That they will also not press her conscience. As to the establishing of Religion in the Body of the Realm, they themselves know, as appears by their Articles, That the same cannot be done only by consent of her Majesty, but requires necessarily the consent of the States in Parliament, and therefore so soon as the Parliament holds, those things which the States agree upon amongst themselves, her Majesty shall consent unto the same; and in the mean time shall make sure, That no man be troubled for ●sing Religion according to conscience; So that no man shall have cause to doubt, That for Religion's sake men's Lives and Heritage shall be in any hazard.  
To the second Article, it is answered, That her Majesty thinks it no ways reasonable, that she should defraud herself of so great a part of the Patrimony of the Crown, as to put the Patronage of Benefices forth of her own hands; for her own necessity, in bearing of her Port and common Charges, will require the retention thereof, and that in a good part, in her own hands: Nevertheless her Majesty is well pleased, That consideration being had of her own necessity; And what may be sufficient for the reasonable sustentation of the Ministers, a special Assignation be made to them in places most commodious and meet: With which her Majesty shall not meddle, but suffer the same to come to them.  
To the third Article it is answered, That her Majesty shall do therein as shall be agreed by the States in Parliament.  
To the fourth Article, Her Majesty's liberality towards the poor shall always be so far extended, as can be reasonably required at her hands.  
To the fifth and sixth Articles, Her Majesty will refer the taking order therein, unto the States assembled in Parliament.   
As the Queen's Majesty came from Saint johnston, over Forth to the Calendar, she was conveyed to the Water side of Forth with two hundred Spears: For at that time it was bruited, That there was some lying in wait at the Path of Dron. In the mean time the Earl of Murray was in Locklevin, and the Earl of Argyle with him. Now in the Calendar the Lord Levingston had desired the Queen's Majesty to be Witness to the Christening of a child; For his Lady was lately delivered and brought to Bed: And when the Minister made the Sermon and Exhortation concerning Baptism, the Queen's Majesty came in the end, and said to the Lord Levingston, That she would show him that favour that she had not done to any other before; that is, That she would give her presence to the Protestant Sermon, which was reckoned a great matter.  
The Queen being in the Calendar, was informed both by word and Letters by false Brethren, That a great part of the Protestants of Edinburgh had lately convened upon Saint leonard's craig's, and there made a Conspiration against her; And had chosen for the same purpose, certain Captains to govern the rest; And without any Trial, or perfect notice taken in the Case, she sent to the Provest and Bailiffs of Edinburgh, commanding them to take and apprehend Alexander Guthrie, Alexander Clerk, Gilbert Lawder, and Andrew Slater, and put them in prison in the Castle.  
This new and unaccustomed fashion of proceeding seemed to be very strange: And because the said four persons were not apprehended, she sent the next day a Charge to the Provest and Bailiffs, and to her own great Treasurer, to pass to the houses of the said four men, and likewise to their Booths or Shops, and there to take Inventory of all their Goods and Chattels; And commanded the said Treasurer to take the Keys of the said Houses and Booths, together with the said Inventory; which was executed in effect, especially upon the said Alexander Guthrie his wife, he being then common Clerk, and one of the greatest in estimation within the Town; his wife and children were shut out of their house, and compelled to seek some other lodging in the Town.  
By this manner of proceeding, the hearts of all men of spirit and judgement were wonderfully abashed and wounded, seeing and perceiving these things so furiously handled upon sinister and wrong Information, men never called to their answer, nor heard, nor any trial taken therein. Immediately thereafter as she came to Edinburgh, she called to counsel such as pleased her Majesty, and there complains of the said matter, alleging it to be a Conspiracy and manifest Treason. And another matter likewise was complained upon, That the Earl of Argile (as the Queen was surely informed) was riding with a great Army to invade the Earl of Athole and his Lands. For the first matter it was concluded by the Council, That diligent inquisition should be made in the matter, and to that purpose appointed the Queen's Advocates M. john Spence of Condie, and M. Robert Crichton to examine such as they would; and when the said Advocates had called before them, and examined a sufficient number, and their depositions subscribed and delivered to the Queen, there was nothing found worthy of death nor Treason; at length the said four persons were summoned to answer at Law.  
For the matter, That the Queen's Majesty should send to the Earls of Argyle and Athole some of her Council or familiar servants to take order touching it. And when the Secretary, the Justice Clarke and Lord of Saint Colme had passed to the said Earl of Argyle, they found no such thing; but in Athole there was great fear come of a sudden fray; for after many Proclamations, the Fire-Crosse (which they made use of in lieu of Beacons) was raised in Athole.  
Now as the day of the Parliament approached, the Lords pretending to consult before, what should be done, as well in Religion, as for the Commonwealth, the fifteenth day of july there convened at Sterlin the Duke, the Earls of Argyle and Murray, Rothes, and other Lords and Barons, and as they were devising and consulting, the Queen's Majesty taking their meeting in evil part, sent her Advocate's Master john Spence and Master Crichton to them at Sterlin, requiring the cause of their meeting; they answered, That the special occasion of their meeting was for the cause of Religion and the assurance thereof, according as they had lately written to the Queen's Majesty in S●aton from the town of Edinburgh, they desiring then to prorogate the day.  
Finally, when the said Advocates could by no means persuade them to come to Edinburgh, they returned again to Edinburgh and declared to the Queen's Majesty according as they had found.  
In the mean time the Parliament was prorogated at the Queen's Majesties command to the first of September next after following; for it was thought, That the least part and principal of the chief Nobility being absent, there could no Parliament be holden: at the same time the Queen's Majesty perceiving that the matter was already come to a maturity and ripeness, so that the minds and secrecy of men's hearts must needs be disclosed, she wrote to a great number of Lords, Barons, Gentlemen, and others that were nearest in Fife, Angus Lowthian, Mers Tevimdale, Perth, Lithgow Clidsdall, and others to resort to her, in this form of words hereafter following.  
The Queen's Letter.  
TRusty friend, We greet you well; we are grieved indeed by the evil bruit spread amongst our Liege's, as that we should have molested any man in the using of his Religion and Conscience freely, a thing which never entered into our mind; yet since we perceive the too easy believing such reports hath made them careless, and so we think it becomes us to be careful for the safety and preservation of our state; wherefore we pray you most affectionately, That with all possible haste (after the receipt of this our Letter) you with your kindred, friends and whole Force, well furnished with Arms for War, be provided for, fifteen days after your coming, address you to come to us, to wait and attend upon us, according to our expectation and trust in you, as you will thereby declare the good affection you bear to the maintenance of our Authority, and will do us therein acceptable service.  
Subscribed with Our Hand at Edinburgh, the seventeenth day of July, 1565.  
THere was likewise Proclamation made in Edinburgh, That the Queen minded not the trouble, nor alter the Religion; and also Proclamations made in the Shires above mentioned, for the same purpose, That all Freeholders and other Gentlemen should resort (in the aforesaid manner) to Edinbronth, where the Earl of Rosse was made Duke of Rothesay, with great triumph, the 23 day of july. The same afternoon the Queen complained grievously upon the Earl of Murray in open audience of all the Lords and Barons; and the same day the Bans of the Earl of Rosse, and Duke of Rothesay, and the Queen's Marriage were proclaimed. About this time the Lord Arskin was made Earl of Marre. In the mean time there were divers Messages sent from the Queen's Majesty to the Lord of Murray, first, Master Robert Crichton to persuade him by all means possible to come and resort to the Queen's Majesty: his answer was, That he would be glad to come to herself, according to his bounden duty; yet for as much as such persons as were most privy in her company, were his capital enemies, who also had conspired his death, he could no ways come so long as they were in Court.  
Soon after my Lord Erskin and the Master Maxwell passed to him to S. Andrews, rather suffered and permitted by the Queen, then sent by her Highness; after them the Laird of Dun, who was sent by the means of the Earl of Mar, but all this did not prevail with him; and when all hope of his coming was past, an Herald was sent to him, charging him to come to the Queen's Majesty, and answer to such things as should be laid to his charge within eight and forty hours next after the Charge, under pain of Rebellion; and because he appeared not the next day after the eight and forty hours, he was denounced Rebel, and put to the Horn. The same order they used against the Earl of Argyle, for the Queen said she would serve him and the rest with the same measure they had meet to others, meaning the said Argyle.  
In the mean while, as the fire was well kindled, and inflamed, all means and ways were sought, to stir up enemies against the chief Protestants that had been lately at Sterlin; for the Earl of Athole was ready bend against the Earl of Argyle: the Lord Lindsay against the Earl Rothesse's in Fife, they being both Protestants; for they had contended now a long time for the Heir-ship of Fyfe: And that no such thing should be left undone, the Lord Gordon, who now had remained near three years in prison in Dumbar, was, after some little travel of his friends, received by the Queen; and being thus received into favour, was restored first to the Lordship of Gordon, and soon after to the Earldom of Huntley, and to all his Lands, Honours and Dignities, that he might be a bar and a party in the North to the Earl of Murray.  
The 18 of july, 
The Dispensation being come from Rome for the Marriage: Before which, according to the Romish Law, it was unlawful to marry, being Cousin Germans, brother and sister's children, and so the degree of Consanguinity forbidden.  late in the evening, near an hour after the Sun's going down, there was a Proclamation made at the Market-Crosse of Edinburgh, containing in effect: THat forasmuch as at the will and pleasure of Almighty God, the Queen had taken to her husband a right excellent and illustrious Prince, Harry Duke of Rothesay, Earl of Rosse, Lord Darley, Therefore it was her Will, That he should be holden and obeyed, and reverenced as King: Commanding all Letters and Proclamations to be made in the Names of Henry and Mary in times coming.  
The next day following, at six hours in the morning, they were married in the Chapel Royal of Halyrud-house, by the Dean of Lestarrig; the Queen being all clothed in Mourning: But immediately, as the Queen went to Mass, the King went not with her, but to his Pastime. During the space of three or four days, there was nothing but Balling and Dancing, and Banqueting.  
In the mean time, the Earl Rothesse's, the Laird of Grange, the Tutor Pitcur, with some Gentlemen of Fyfe, were put to the Horn, for none appearance; And immediately the Swash, Tabron, and Drums, were stricken or beaten, for men of War to serve the King and Queen's Majesty, and to take their Pay. This sudden alteration, and hasty creation of Kings, moved the hearts of a great number.  
Now amongst the people there were divers brutes; for some alleged, That the cause of this alteration was not for Religion, but rather for hatred, envy of sudden promotion or dignity, or such worldly causes: But they that considered the progress of the matter, according as is heretofore declared, thought the principal cause to be only for Religion.  
In this mean time, the Lords passed to Argyle, taking apparently little care of the trouble that was to come: Howbeit they sent into England M. Nicolas Elphinston for support, who brought some Moneys in this Country, to the sum of ten thousand pounds sterlin. There came one forth of England to the Queen, who got Presence the seventh of August in Halyrud-house. He was not well, etc.  
About the fifteenth of August, the Lords met at Air, to wit, the Duke Hamilton, the Earls Argile, Murray, Glencarne, Rothesse's, the Lord Boyd, and Ochiltrie, with divers Barons and Gentlemen of Fife and Kyle, where they concluded to be in readiness with their whole Forces the four and twentieth day of August. But the King and Queen with great cerity prevented them, for their Majesties sent thorough Lowthian, Fife, Angus, Stratherne, Tividaile and Chiddisdaile and other Shires, making their Proclamations in this manner, That forasmuch as certain Rebels, who (under colour of Religion) intended nothing but the trouble and subversion of the Commonwealth, 
Note this for our time.  were to convene with such, as they might persuade to assist them; therefore they charged all manner of men under pain of Life, Lands, and Goods, to resort and meet their Majesties at Linlithgow the 24 day of August.  
This Proclamation was made in Lowthian the third pay of the said month. Upon Sunday the ninteenth of August, the King came to the high Kirke of Edinburgh, where john Knox made the Sermon; his Text was taken out of the six and twentieth Chapter of Esayas his Prophecy, about the thirteenth Verse, where in the words of the Prophet, he said, O Lord our God, 
The King, to make himself more popular, and to take from the Lords of the Congregation the prete●t of Religion, he went to the Kirk to hear john Knox preach.  other Lords than thou have ruled over us. Whereupon he took occasion to speak of the government of wicked Princes, who for the sins of the people are sent as Tyrants and scourges to plague them: And amongst other things he said, That God sets in that room (for the offences and ingratitude of the people) Boys and women. And so other words which appeared bitter in the King's ears, as, That God justly punished Ahab and his Posterity, because he would not take order with that Harlot jezabel. And because he had tarried an hour and more, longer than the time appointed, the King (sitting in a Throne made for that purpose) was so moved at this Sermon, that he would not Dine; and being troubled, with great fury he passed in the afternoon to the Hawking.  
Immediately john Knox was commanded to come to the Council, where in the Secretary's Chamber were convened the Earl of Athole, the Lord Ruthven, the Secretary, the Justice Clarke, with the Advocate. There passed along with the Minister a great number of the most apparent men of the Town. When he was called, the Secretary declared, That the King's Majesty was offended with some words spoken in the Sermon, (especially such as are above rehearsed) desiring him to abstain from preaching for fifteen or twenty days, and let Master Craig supply the place.  

In answering he said more than he had preached, for he added, That as the King had (to pleasure the Queen) gone to Mass, and dishonoured the Lord God, so should God in his justice make her an Instrument of his ruin; and so it fell out in a very short time: but the Queen being incensed with these words, fell out in Tears, and to please her john Knox must abstain from preaching for a time.  He answered, That he had spoken nothing but according to his Text, and if the Church would command him either to speak or abstain, he would obey so far as the Word of God would permit him.  
Within four days after, the King and Queen sent to the Council of Edinburgh, commanding them to depose Archibald Dowglas, and to receive the Laird Craigmiller for their Provest, which was presently obeyed.  
The five and twentieth of August the King and Queen's Majesties passed from Edinburgh to Linlithgow, and from thence to Sterlin, and from Sterlin to Glasgow. At their first arrival, their whole people were not come. The next day after their arrival to Glasgow, the Lords came to Paisley, where they remained that night, being in company about one thousand horses. On the morrow they came to Hamilton, keeping the high passage from Paisley hard by Glasgow, where the King and Queen easily might behold them. The night following, which was the penult of August, they remained in Hamilton with their Company; but for divers respects moving them, they thought it not expedient to tarry; especially, because the Earl of Argyle was not come; for his Diet was not afore the second of September following, to have been at Hamilton. Finally, they took purpose to come to Edinburgh, the which they did the next day. And albeit Alexander Areskin, Captain under the Lord his brother, caused to shoot forth of the Castle two Shot of Cannon, they being near the Town; And likewise that the Laird Craigmiller Provest, did his endeavour to hold the Lords forth of the Town, in causing the common Bells to be rung, for the convening of the Town, to the effect aforesaid, yet they entered easily at the West Port or Gate, without any molestation or impediment, being in number, as they esteemed themselves, one thousand three hundred Horses. Immediately they dispatched Messengers Southward and Northward to assist them; but all in vain: And immediately after they were in their Lodgings, they caused to strike or beat the Drum, desiring all such men as would receive Wages for the defence of the Glory of God, That they should resort the day following to the Church, where they should receive good Pay: But they profited little that way; neither could they in Edinburgh get any comfort or support, for none or few resorted unto them; yet they got more rest and sleep when they were at Edinburgh, than they had done in five or six nights before.  
The Noblemen of this Company were, The Duke, The Earls Murray, Glencarne, and Rothesse's; The Lords Boyd and Uchiltrie; The Lairds of Grange, Cunningham-head, Balcomie, and Lavers; The T●tor of Pitcur; The Lairds of Barr, Carmell, and Dreghorn; And the Laird of Pittarow controller, went with them: Some said merrily, That they were come to keep the Parliament, for the Parliament was continued till the first day of September: Upon the which day they wrote to the King and Queen's Majesties a Letter, containing in effect, That albeit they were persecuted most unjustly, which they understood proceeded not of the King and Queen's Majesties own Nature, but only by evil Counsel, yet notwithstanding they were willing and content to suffer according to the Laws of the Realm, providing that the true Religion of God might be established, and the dependants thereupon be likewise reform: Beseeching their Majesty's most humbly to grant these things: But otherwise, if their enemies would seek their blood, they should understand, It should be dear bought. They had written twice, almost to the same effect, to the King and Queen's Majesties, after their passing from Edinburgh; for the Laird of Preston presented a Letter to the King and Queen's Majesty, and was therefore imprisoned, but soon after released; nevertheless they got no answer. The same day that they departed out of Hamilton, the King and Queen's Majesties issued out of Glasgow in the morning betimes: And passing towards Hamilton, the Army met their Majesties near the Bridge of Cadder: As they mustered, the Master of Maxwell sat down upon his knees, and made a long Oration to the Queen, declaring what pleasure she had done to them, and ever laid the whole burden upon the Earl Murray. Soon after, they marched forward in Battle array: The Earl of Lenox took the Vanguard, the Earl of Mortoun the middle Battle, and the King and Queen the Rear: The whole number were about five thousand men, whereof the greatest part were in the Vanguard.  
As the King and Queen's Majesties were within three miles of Hamilton, they were advertised that the Lords were departed in the morning; but where they pretended to be that night, it was uncertain: Always soon after their return to Glasgow, the King and Queen were certainly advertised, That they were passed to Edinburgh; and therefore caused immediately to warn the whole Army to pass with them to Edinburgh the next day; who early in the morning, long before the Sun was risen, began to march: But there arose such a vehement Tempest of wind and rain from the West, as the like had not been seen before in a long time; so that a little brook, turned incontinent into a great River; and the raging storm being in their face, with great difficulty went they forward: And albeit the most part waxed weary, yet the Queen's courage increased manlike so much, that she was ever with the foremost. There was divers persons drowned that day in the water of Carrion; and amongst others, the King's Master, a notable Papist, who for the zeal he bore to the Mass, carried about his neck a round god of bread, well closed in a Case, which always could not serve him.  
Before the end of August, there came a post to the Queen's Majesty, sent by Alexander Areskin, who declared, That the Lords were in the Town of Edinburgh, where there was a multitude of innocent persons, and therefore desired to know if he should shoot. She commanded incontinent that he should return again to the said Alexander, and command him, in her name, That he should shoot so long as he had either Powder or Bullet, and not spare for any body.  
At night, the King and Queen came well wet to the Calendar, where they remained that night, and about eight hours at night, the first of September, the Post came again to the Castle, and reported the Queen's Command to Alexander Areskin, who incontinently caused to shoot six or seven shot of Cannon, whereof the marks appeared, having respect to no reason, but only to the Queen's Command.  
The Lords perceiving that they could get no support in Edinburgh, nor Soldiers for money, albeit they had traveled all that they could; and being advertised of the Queens returning with her whole Company, they took purpose to depart: And so the next day betimes, long before day, they departed with their whole Company, and came to Lanrik, and from thence to Hamilton, where the Master of Maxwell came to them, with his Uncle the La●rd of Dumlanrick. And after consultation, the said Master wrote to the Queen's Majesty, That being required by the Lords as he was passing homeward, he could not refuse to come to them; and after that he had given them counsel to disperse their Army, they thought it expedient to pass to Dumfreis to repose them, where they would consult and make their Officers, and send to their Majesties: And thus beseeching their Majesties to take this in good part. The Town of Edinburgh sent two of the Council of the Town to make their excuse.  
The next day the King and Queen passed to Sterlin, and sent to Edinburgh, and caused a Proclamation to be made, commanding all men to return to Glasgow, where having remained three or four days: And understanding that the Lords were passed to Dumfreis, they returned to Sterlin, and from thence to Fife; And in their passage, caused to take in Castle campbel, which was delivered without impediment to the Lord of Sanquhar.  
Before the King and Queen went out of Sterlin, there came from Edinburgh two Ensigns of Footmen, to convey them into Fyfe. In the mean time the Burroughs were taxed in great Sums unaccustomed, for the payment of these Soldiers: Farther, there was raised divers Troops of Horsemen, to the number of five or six hundred Horse. The Soldiers had taken two poor men that had received the Lords wages; which two men being accused and convinced of, at the Queen's Command, were hanged at Edinburgh, the third day after the Lords departing.  
At this time, M. james Balfour, Parson of Flesk, had gotten all the guiding in the Court. The third day after the Queen's coming to Fyfe, the whole Barons and Lairds of Fyfe, convoyed her Majesty, till she came to S. Andrew's, where the said Lairds and Barons, especially the Protestants, were commanded to subscribe to a Band, containing in effect, That they obliged themselves to defend the King and Queen's Persons, against Englishmen and Rebels: And in case they should come to Fyfe, they should resist them to their utmost power; Which Charge every man obeyed.  
The second night after the Queen's coming to S. Andrews, she sent a Band or Troop of Horsemen, and another of Foot, to Lundie, and at midnight took out the Laird, being a man of 80 years old: Then they passed to Fawside, and took likewise Thomas Scot, and brought him to Saint Andrew's, where they, with the Laird of Bavard, and some others, were commanded to prison. This manner of handling and usage being o●kend and strange, were heavily spoken of, and a great terror to others, who thought themselves warned of greater severity to come.  
In the mean time the houses of the Earls of Murray, Rothesse's, and the houses of divers Gentlemen, were given in keeping to such as the Queen pleased, after that their children and servants had been cast out.  
At the same time the Duke, the Earls of Glencarne and Argyle, the Lords Boyd and Uchiltrie, with the Lord of Cunningham-head, and the rest, were charged to come and present themselves in S. Andrews, before the King and Queen's Majesties, to answer to such things as should be laid to their charge, within six days, under the pain of Rebellion: And the day being expired, and they not appearing, were denounced Rebels, and put to the Horn.  
As the Queen remained in Saint Andrews, the inhabitants of Dundie, being sore afraid, because of some evil report made of them to the Queen, as if they had troubled the Queen, in seeking men of War, and suffered some to be raised in their Town for the Lords; for there was nothing done in Dundie, but it was revealed to the Queen; especially that the Minister had received a Letter from the Lords, and delivered the same to the Brethren, persuading them to assist the Lords; which being granted by the Minister, the Queen remitted it. After great travel and supplication made by some Noblemen, at length, the King and Queen being in the Town, they agreed for two thousand marks, five or six of the principal left out, with some others, that were put to their shift. After the King and Queen had remained two nights in the Town of Dundie, they came to S. Andrews; and soon after, they came over Forth, and so to Edinburgh. During this time, the Master of Maxwell wrote to the King and Queen, making offers for and in the name of the Lords.  
The next day after the King and Queens coming to Edinburgh, there was a Proclamation made at the Market-Crosse: And because the same is very notable, I thought good to insert it here word by word, albeit it be somewhat long.  

HEnry and Mary, By the Grace of God, King and Queen of Scots; To all and sundry Our Liege's and Subjects whom it may concern, and to whose knowledge these Letters shall come, Greeting.  
Forasmuch as in this Uprore lately raised up against us, by certain Rebels; and their assistants, the authors thereof (to blind the eyes of the simple people) have given them to understand, That the quarrel they have in hand is only Religion, thinking with that cloak to cover their ungodly designs, and so, under that plausible argument, to draw after them a large train of ignorant persons, easy to be seduced. Now for the preservation of our good Subjects, whose case were to be pitied, if they blindly should suffer themselves to be induced and trapped in so dangerous a snare, it hath pleased the goodness of God, by the utterance of their own mouths and writings to us, to discover the poison that before lay hid in their hearts, albeit to all persons of clear judgement the same was evident enough before: 
Note how this agrees with our times.  For what other thing [is this, but to dissolve the whole Policy, and in a manner to invert the very order] might move the principal raisers of this tumult to put themselves in Arms against us so unnaturally, upon whom we had bestowed so many benefits; But that the great honour we did them, they being thereof unworthy, made them misknow themselves; and their ambition could not be satisfied with heaping riches upon riches, & honour upon honour, unless they retain in their hands us, and our whole Realm to be led, used, and disposed at their pleasure. But this could not the multitude have perceived, if God (for disclosing their Hypocrisy) had not compelled them to utter their unreasonable desire to Govern; for now by Letters sent from themselves to us, which make plain profession, that the establishing of Religion will not content them, 
Let this be conferred with our times.  but we must be forced to govern by Council, such, as it shall please them to appoint us; a thing so far beyond all measure, that we think the only mention of so unreasonable a demand is sufficient to make their nearest Kinsfolks their most mortal enemies, and all men to run on them without further scruple, that are zealous to have their native Country to remain still in the state of a Kingdom: For what other thing is this, but to dissolve the whole policy, and (in a manner) to invert the very order of nature, to make the Prince obey, and Subjects command. The like was never demanded by any of our most Noble Progenitors heretofore, yea, not of Governors and Regent's; but the Prince and such as have filled their place chose their Council of such as they thought most fit for the purpose. When we ourselves were of less age, and at our first returning into this our Realm, we had free choice of our Council at our pleasure, and now when we are at our full maturity, shall we be brought back to the state of Pupils, and be put under Tutory? So long as some of them bore the whole sway with us, this matter was never called in question; but now when they cannot be longer permitted to do and undo all at their pleasure, they will put a Bridle into our mouths, and give us a Council chosen after their fantasy. This is the quarrel of Religion they made you believe they had in hand, This is the quarrel for which they would have you hazard your Lands, 
Note diligenly  Lives and goods, in the company of a certain number of Rebels against your natural Prince. To speak in good language, they would be Kings themselves, or at the least leaving to us the bare Name and Title, and take to themselves the credit and whole administration of the Kingdom.  
We have thought good to make publication hereof, to show, that you suffer not yourselves to be deceived under pretence of Religion, to follow them, who preferring their particular advancement to the public tranquillity; and having no care of you, in respect of themselves, would (if you would hearken to their voice) draw you after them, to your utter destruction. Assuring you that you have heretofore good experience of our clemency, and under our Wings enjoyed in peace the possession of your Goods, and lived at liberty of your Conscience, so may you be in full assurance of the like hereafter, and have us always your good and loving Princes to so many as shall continue yourselves in due obedience, and do the office of faithful and natural Subjects.  
Given under our Signet at Saint Andrews the tenth of December, and of our Reigns the first and twenty three years. 1565.   
NOw the Lords desired, next the establishing of Religion, That the Queen's Majesty, in all the Affairs of the Realm and Commonwealth, should use the counsel and advice of the Nobility, and ancient blood of the same; whereas in the mean time the Council of David and Francisco the Italians, with Fowler the Englishman, and Master james Balfour Parson of Flisk, was preferred before all others, save only the Earl of Athole, who was thought to be a man of gross judgement, but nevertheless in all things given to please the Queen. It was now finally come to this point, that in stead of Law, Justice and equity, only Will ruled in all things; there was thorough all the County set out a Proclamation in the King and Queen's names, commanding all persons to come and meet them at Sterlin the first day of October following, with twenty day's provision, under pain of life, lands and goods. It was uncertain whether their Majesties intended to pass from Sterlin or not, and I believe the principal men knew not well at that time; for a report was, That by reason the Castles of Hamilton and Draffen were kept Fortified and Victualled at the Duke's command, that they would pass to siege the said houses, & give them some shot of a Canon; others said, They would pass towards my L. of Argile, who had his people always armed, whereof his neighbours were afraid, especially the Inhabitants of Athole and Lenox; but at length it was concluded that they should pass to Dumfreis, as shall be declared.  
During this time there were Propositions made continually to the King and Queen, by the Lords, desiring always their Majesty's most humbly to receive them into their hands: Their Articles tended continually to these two Heads, viz. To abolish the Mass, root out Idolatry, and Establish the true Religion, And that they and the affairs of the Realm should be governed by the advice and counsel of the true Nobility of the same; offering themselves and their cause to be tried by the Laws of the Country. Yet nothing could be accepted nor taken in good part, albeit the Master of Maxwell laboured by all means to redress the matter, who also entertained the Lords most honourably in Dumfreis, for he had the government of all that Country. But he himself incurred the Queen's wrath so, that he was summoned to present himself and appear before the King and Queen's Majesties, after the same form that the rest of the Lords were charged with, and also commanded to give over the House of Lochmabben, and the Castle which he had in keeping for the Queen. And albeit he obeyed not, yet was he not put to the Horn, as the rest. Nevertheless there was no man that doubted of his good will and partaking with the Lords, who in the mean time sent Robert Melvin to the Queen of England, and declared their state to her Majesty, desiring support.  
Now the chief care and solicitude that was in the Court, was, By what means they might come to have money, for notwithstanding this great preparation for war, and eminent appearance of trouble, yet were they destitute of the sinews of War; albeit the Treasurers, and now controller, to wit, the Laird of Tilbardin, had disbursed many thousands; yet there was no appearance of payment of soldiers, nor scarcely how the King and Queen's Houses and pompous Trains should be upholden; there was about 600. Horsemen, besides the Guard and 3. Ensigns of footmen. The charge of the whole would amount to 1000 l. star. every month; a thing surpassing the usual manner of Scotland. At this time arrived the Earl of Bothwell, who was welcome, and graciously received by the Queen, and immediately placed in Council, and made Lieutenant of the West and middle Marches. Now as every one of the Barons compounded to be exempted from this meeting; the E. of Athole demanded of Edinburgh 200. l. star. but they refused to pay it; notwithstanding Octo. 27. there was a certain number of the principal and rich persons of the Town warned by a Macer to pass to the Palace of Hallyrudhouse to the King and Queen, who declared to them by their own mouths, speaking that they had use for money, and therefore knowing them to be honest men and the inhabitants of the best City in their Country, they must needs charge them; and for security they should have other men bound for pledges, or any Hand therefore. The sum that they desired was 1000 l. sterl. and no less. They being astonished, made no answer; but Parson Flisk standing by, said, That seeing the King and Queen's Majesties desired them so civilly, in a thing most lawful in their necessity, they did show themselves not honest to keep silence and give no answer to their Majesties, for that must needs be had of them which was required; and if they would not, they should be constrained by the Laws, 
So was the City of London for war against Scotland, vexed for the leavy of money  which they would not abide; for some of them had deserved hanging (said he) because they had lent large sums of money to the King and Queen's enemies, and Rebels; and therefore they must shortly suffer great punishment. Soon after they were called in one by one, and demanded how much they would lend? some made this excuse, and some that, by reason there were that offered to lend money; amongst whom there was one offered to lend 20 l. To him the Earl of Athole said, Thou art worthy to be hanged that speakest of 20 l. seeing the Princes charge thee so easily. Finally, they were all imprisoned, and soldiers set over them, having their Muskets ready charged, and their Match lighted, even in the house with them, where they remained all that night, and the next day till night; and then being changed from one prison to another, there were six chosen out and sent in the night to the Castle of Edinburgh, convoyed with Musketeers round about them, as if they had been Murderers or most vile persons. At length (the third day) by means of the Laird of Craigmiller Provest, and some others, the sum was made more easy, to wit, a 1000 Marks sterling, to be paid immediately, and to have the superiority of Leithin in Pledge (to wit) upon condition of Redemption. And besides the said sum of 1000 Marks sterlin they paid 1000 l. sterl. For the meeting at Dumfreis at the day appointed, for electing the officers, the Queen sent in a Ticket such as she would have them to choose for Provest, Bailiffs, and Council, whereof there was a number of Papists, the rest not worthy. Of the number given in by the Queen, they named such as should rule for that year; Notwithstanding without free Election, the Laird Craigmiller, remained Provest, who showed himself most willing to set forward Religion, to punish vice, and to maintain the Commonwealth. All this time the Ministers cried out against the Mass and such Idolatry, for it was more advanced by the Queen then before.  
The first day of October met in Edinburgh the Superintendant of Lothian, with all the Ministers under his charge, according to their ordinary custom; for every Superintendant used to convene the whole Ministry, and there it was complained on, That they could get no payment of their stipends, not only about the City, but thorough the whole Realm. Therefore after reasoning and consultation taken, they framed a supplication directed to the King and Queen, and immediately presented the same to their Majesties by M. john Spottswood Superintendant of Lothian, and Master David Lindsey Minister of Leith; it contained in effect, That forasmuch as it had pleased the King and Queen's Majesties (with advice of the Privy Council) to grant unto the Ministers of the Word their stipends to be taken of the Thirds of the Benefices, which Stipends are now detained from the said Ministers by reason of the troubles and changing of the controller, whereby they are not able to live; and therefore most humbly craved the King and Queen's Majesty to cause them to be paid. Their answer was, That they would cause order to be taken therein to their contentment. Soon after the Lord Gordian came to Edinburgh, and left the most part of his people at Sterlin with his carriage; the King and Queen for hope of his good service to be done, restored him to his Father's place, to the Earldom of Hintley, the Lands and Heritage thereof. October 8. the King and Queen marched forth of Edinburgh towards Dumfreis, and as they passed from the Palace of Hallyrudhouse all men were warned with Jack and Spear. The first night they came to Sterlin, and the next to Craford; the day after the Lairds of Drunlaurick and Lochinvar, met the Queen, albeit they had been with the Lords familiar enough. The Lords perceiving, that all hope of reconciliation was past, they road to Ednam, where they remained till the Queen came to Dumfreis, and then they passed to Carlisle. Now the Master of Maxwell, who had entertained the Lords familiarly, and subscribed with them, and had spoken as highly against their enemies as any of themselves, and had received large money by that means, to wit, 1000 l. to raise a Band or Troup of Horsemen; and that the same day the King and Queen came to Dumfreis; the third day after their coming he came to them, conveyed by the Earl Bothwell, with divers other Noblemen. At length the Earls of Athole and Hintley were Sureties for him, and all things passed remitted, upon condition, that he should be a faithful and obedient subject hereafter. The same day they made Musters, the next day the Army was dispersed, being about 18000. men; the King and Queen passed to Lothinaben, where the Master of Maxwell gave a Banquet, and then forthwith marched to Tueddall, so to Peblis, and then to Edinburgh.  
The best and chief part of the Nobility of this Realm, who also were the principal Instruments of the Reformation of Religion, and therefore were called the Lords of the Congregation, in manner above rehearsed, were banished and chased into England; they were courteously received and entertained by the Earl of Bedford Lieutenant, 
Note diligently  upon the Borders of England. Soon after the Earl of Murray took Post towards London, leaving the rest of the Lords at Newcastle; every man supposed that the Earl of Murray should have been graciously received of the Queen of England, and that he should have gotten support according to his hearts desire; but far beyond his expectation, he could get no audience of the Queen of England: But by means of the French Ambassador, called Monsieur de Four, his true friend, he obtained audience. The Queen, with a fair countenance, demanded, How he, being a Rebel to her sister of Scotland, durst take the boldness upon him to come within her Realm? These and the like words got he, instead of the good and courteous entertainment expected. Finally, after private discourse, the Ambassador being absent, she refused to give the Lords any support, denying plainly that ever she had promised any such thing as to support them, 
Note diligently Q● Elizabeth.  saying, She never meant any such thing in that way; albeit her greatest familiars knew the contrary. In the end, the Earl of Murray said to her, Madam, whatsoever thing your Majesty meant in your heart, we are thereof ignorant; but thus much we know assuredly, That we had lately faithful promises of aid and support by your Ambassador, and familiar servants, in your name: And further, we have your own hand-writing; confirming the said promises. And afterward he took his leave, and came Northward from London, towards Newcastle.  
After the Earl of Murray his departure from the Court, 
Here mark either deep dissimulation, or a great inconstancy.  the Queen sent them some aid, and writ unto the Queen of Scotland in their favour: Whether she had promised it in private to the Earl of Murray, or whether she repented her of the harsh reception of the Earl of Murray.  
At this time David Rizio Italian, began to be higher exalted, insomuch as there was no matter or thing of importance done without his advice. And during this time, the faithful within this Realm were in great fear, looking for nothing but great trouble and persecution to be shortly. Yet Supplications and Intercessions were made throughout all the Congregations, especially for such as were afflicted and banished, That it would please God to give them patience, comfort, and constancy; and this especially was done at Edinburgh, where john Knox used to call them that were banished, The best part of the Nobility, Chief Members of the Congregation: Whereof the Courtiers being advertised, they took occasion to revile and bewray his sayings, alleging, He prayed for the Rebels, and desired the people to pray for them likewise. The Laird of Lethington chief Secretary, in presence of the King and Queen's Majesties and Council, confessed that he heard the Sermons, and said, There was nothing at that time spoken by the Minister, whereat any man need to be offended: And further, declared plainly, That by the Scripture it was lawful to pray for all men.  
In the end of November, the Lords with their complices, were summoned to appear the fourth day of February, for Treason, and laese Majesty: But in the mean time, such of the Nobility as had professed the Evangell of Christ, and had communicate with the Brethren at the Lords Table, were ever longer the more suspected by the Queen, who began to declare herself in the Months of November and December, to be maintainer of the Papists; for at her pleasure, the Earls of Lenox, Athole, and Cassels, with divers others, without any dissimulation known, went to the Mass openly in her Chapel: Yet nevertheless the Earls of Huntley and Bothwell went not to Mass, albeit they were in great favour with the Queen. As for the King, he passed his time in Hunting and Hawking, and such other pleasures as were agreeable to his appetite, having in his company Gentlemen willing to satisfy his will and affections.  
About this time, in the beginning of as the Court remained at Edinburgh, the banished Lords by all means possible, by writings and their friends, made suit and means to the King and Queen's Majesties, to be received into favour.  
At this time the Abbot of Kylwinning came from Newcastle to Edinburgh, and after he had gotten audience of the King and Queen, with great difficulty he got Pardon for the Duke, and his friends and servants, upon this Condition, That he should pass into France; which he did soon after.  
The five and twentieth of December convened in Edinburgh the Commissioners of the Churches within this Realm for the general assembly, There assisted to them the Earls of Morton and Marre, the Lord Lindsay, and Secretary Lethington, with some Barons and Gentlemen. The principal things that were agreed and concluded, were, That forasmuch as the Mass, with such Idolatry, and Papistical Ceremonies, were still maintained, expressly against the Act of Parliament, and the Proclamations made at the Queen's Arrival; And that the Queen had promised that she would hear Conference and Disputation; That the Church therefore offered to prove by the Word of God, That the Doctrine preached within this Realm was according to the Scriptures; and that the Mass, with all the Papistical Doctrine, was but the invention of men, and mere Idolatry.  
Secondly, That by reason of the change of the controller, who had put in new Collectors, forbidding them to deliver any thing to the Ministry, and by these means the Ministry was like to decay and fail, contrary to the Ordinance made in the year of God 1562. in favour and support of the Ministry. During this time, as the Papists flocked to Edinburgh for making Court, some of them that had been Friars, as black Abercrommy and Roger, presented supplication to the Queen's Majesty, desiring in effect, That they might be permitted to preach; which was easily granted. The noise was further, That they offered Disputation: For as the Court stood, they thought they had a great advantage already, by reason they knew the King to be of their Religion, as well as the Queen, with some part of the Nobility, who with the King after declared themselves openly: And especially the Queen was governed by the Earls of Lenox and Athole; but in matters most weighty, and of greatest importance, by David Rizio the Italian afore mentioned, who went under the name of the French Secretary; by whose means, all grave matters, of what weight soever, must pass; providing always, That his hands were anointed. In the mean time he was a manifest enemy to the Evangell, and therefore a greater enemy to the banished Lords. And at this time, the principal Lords that waited at Court were divided in opinions; For the Earl of Morton Chancellor, with the Earl of Marr, and Secretary Lethington, were on the one part; and the Earls of Huntley and Bothwell on the other part, so that a certain dryness was amongst them; nevertheless, by means of the Earl of Athole, they were reconciled. Now as there was preparation made by the Papists for Christmas, the Queen being then at Mass, the King came publicly, and bare company; and the Friars Preached the days following, always using another stile than they had done seven years before, during which time they had not Preached publicly: they were so little esteemed, that they continued not long in Preaching.  
At the same time convened in Edinburgh the general Assembly of the Ministers, and Commissioners of the Churches Reform within this Realm: There assisted them of the Nobility, the Earls of Morton and Marr, the Lord Lindsay, and Secretary Lethington, with others. The chief things that were concluded in this Assembly, were, That for the avoiding of the plagues and scourges of God which appeared to come upon the people for their sins and ingratitude, there should be proclaimed by the Ministers a public Fast, to be Universally observed throughout all the Reformed Churches; which manner of Fasting was soon after devised by john Knox, at the Command of the Church, and put in Print, wherefore needs not here to be recited in this place. 
At the end of this Book you shall find this.  What followed upon the said Fast, shall be plainly, God willing, declared. The second thing that was ordained in this Assembly, was, concerning the Ministers, who for want of payment of their stipends, were like to perish, or else to leave their Ministry: wherefore it was found necessary, That supplication should be made to the King and Queen's Majesties; And for the same purpose, a certain vumber of the most able men were elected to go to their Majesty's aforesaid, to lament and bemoan their case; Which persons had Commission to propose some other things, as shall be declared. The names of them that past from the Church to the King and Queen's Majesties, were, M. john Spotswood, Superintendent of Lowthian; john Winrame, Superintendent of Fyfe; M. john Row, Minister of Perth; M. David Lyndsay, Minister of Leith, who easily obtained audience of the King and Queen's Majesties: And after their reverence done, M. john Row, in name of the rest, opened the matter, lamenting & bewailing the miserable state of the poor Ministers, who by public command had been reasonably satisfied three years or more, by virtue of the Act made with advice of the honourable Privy Council, for the taking up of the Thirds of the Benefices, which was especially made in their favours: Nevertheless the Laird of Tillibardin, new controller, would answer them nothing: Wherefore they besought their Majesties for relief. Secondly, seeing that in all Supplications made to the King and Queen's Majesties by the Church at all times, they desired most earnestly that all Idolatry and superstition, and especially the Mass, should be rooted out and abolished quite out of this Realm; And that in the last general Assembly of the Church, by their Commissioners, they had most earnestly desired the same; And that their answer was then, That they knew no impediment in the Mass; therefore the Assembly desired, That it might please their Highnesses to hear Disputation, to the end that such as now pretend to Preach in the Chapel Royal, and maintain such errors; the Truth being tried by disputation, that they might be known to be abusers, submitting themselves always to the Word of God written in the Scriptures. To this it was answered by the Queen, That she was always minded that the Ministers should be paid their Stipends; and if there was any fault therein, the same came by some of their own sort, meaning the controller Pittarow, who had the handling of the Thirds: Always by the advice of her Council she should cause such order to be taken therein, that none should have occasion to complain. As to the second, She would not jeopard her Religion upon such as were there present; for she knew well enough that the Protestants were more learned.  
The Ministers and Commissioners of Churches perceiving nothing but delay, and driving off time, in the old manner, went home every one to their own Churches, waiting upon the good providence of God, continually making Supplication unto Almighty God, that it would please him of his mercy to remove the apparent plague. And in the mean time the Queen was busied with Banqueting about with some of the Lords of the Session of Edinburgh, and after with all men of Law, having continually in her company David Rizio, who sat at Table near to herself, sometimes more privately than became a man of his Condition, for his overgreat familiarity was already suspected; and it was thought, That by his advice alone the Queen's sharpness and extremity towards the Lords was maintained.  
In the end of january arrived an Ambassador from France, named Monsieur Rambullet, having with him about forty Horse in Train, who came thorough England: He brought with him the Order of the Cockle from the King of France, to the King, who received the same at the Mass, in the Chapel of the Palace of Halyrud-house. There assisted the Earls of Lenox, Athole, and Eglington, with divers such other Papists as would please the Queen, who three days after caused the Herald to convene in Council, and reasoned what Arms should be given to the King; some thought he should have the Arms of Scotland; some others said, Seeing it was not concluded in Parliament that he should have the Crown Matrimonial, he could have Arms but only as Duke of Rothesay, Earl of Rosse, etc. The Queen bade give him only his due; whereby it was perceived her love waxed cold towards him. Finally, his Arms were left blank; and the Queen caused put her own name before her husbands in all Wrets; and thereafter she caused to leave out his name wholly: And because formerly he had signed every thing of any moment, she caused to make a Seal like the Kings, and gave it to David Rizio, who made use of it by the Queen's Command, alleging, That the King being at his Pastime, could not always be present.  
About the same time the Earl of Glencarne came from Berwick to his own Country. Soon after, the Earl of Bothwell was married unto the Earl of Huntley his sister. The Queen desired that the Marriage might be made in the Chapel at the Mass; which the Earl Bothwell would in no wise grant. Upon Sunday the third day of March, began the Fasting at Edinburgh. The seventh day of March, the Queen came from the Palace of Hallirud-house to the Town in wondrous gorgeous apparel, albeit the number of Lords and Train was not very great. In the mean time the King accompanied with seven or eight horse, went to the Leith to pass his time there, for he was not like to get the Crown Matrimonial.  
In the Tolbooth was devised and named the Heads of the Articles that were drawn against the banished Lords; Upon the morrow and Saturday following, there was great reasoning concerning the Attainder; some alleged, That the Summons was was not well Libelled or Dressed; others thought the matter of Treason was not sufficiently proved; and indeed they were still seeking proof, for there was no other way but the Queen would have them all attainted albeit the time was very short; the twelfth day of March should have been the day, which was the Tuesday following.  
Now the matter was stayed by a marvellous Tragedy, for by the Lords (upon the Saturday before, which was the ninth of March, about Suppertime) David Rizio the Italian, named the French Secretary, was slain in the Gallery below Stairs (the King staying in the room with the Queen, told her, That the Design was only to take order with that Villain) after that he had been taken violently from the Queen's presence, who requested most earnestly for the saving of his life; which act was done by the Earl of Morton, the Lord Ruthven, the Lord Lindsay the Master of Ruthven, with divers other Gentlemen. They first purposed to have hanged him, and had provided Cords for the same purpose; but the great haste which they had, moved them to dispatch him with Whingers or Daggers, wherewith they gave him three and fifty strokes. They sent away and put forth all such persons as they suspected.  
The Earls Bothwell and Hnntley hearing the noise and clamour, came suddenly to the Close, intending to have made work, if they had had a party strong enough; but the Earl Morton commanded them to pass to their Chamber, or else they should do worse: At the which words they retired immediately, and so past forth at a back Window, they two alone, and with great fear came forth of the Town to Edmistone, on foot, and from thence to Crichton.  
This David Rizio was so foolish, that not only he had drawn unto him the managing of all Affairs, the King set aside, but also his Equipage and Train did surpass the Kings; and at the Parliament that was to be, he was ordained to be Chancellor; which made the Lords conspire against him: They made a Bond to stand to the Religion and Liberties of the Countries, and to free themselves of the slavery of the Villain David Rizio: The King and his father subscribed to the Bond, for they durst not trust the King's word without his Signet.  
There was a French Priest (called john Daniot) who advised David Rizio to make his fortune, and be gone, for the Scots would not suffer him long. His answer was, That the Scots would brag but not fight; then he advised him to beware of the Bastard. To this he answered, That the Bastard should never live in Scotland, in his time; (he meant the Earl Murray) but it happened, that one George Dowlas Bastard son to the Earl of Angus gave him the first stroke. The Queen when she heard he was dead, left weeping, and declared she would study revenge, which she did.  
Immediately it was noised in the Town of Edinburgh, that there was murder committed within the King's Palace, wherefore the Provest caused to Ring the common Bell, or, Sonner le toksain, (as the French speaks) and straightway past to the Palace, having about four or five hundred men in warlike manner; and as they stood in the utter Court, the King called to the Provest, commanding him to pass home with his company, saying, The Queen and he were merry. But the Provest desired to hear the Queen speak herself; Whereunto it was answered by the King, Provest, know you not that I am King? I command you to pass home to your houses; and immediately they retired.  
The next day (which was the second Sunday of our Fast in Edinburgh) there was a Proclamation made in the King's Name, subscribed with his hand, That all Bishops, Abbots, and other Papists should avoid and depart the Town; which Proclamation was indeed observed, for they had a Flea in their Hose.  
There were Letters sent forth in the King's Name, and subscribed with his hand, to the Provest and Bailiffs of Edinburgh, the Bailiffs of Leith and Cannogate, commanding them to be ready in Armour to assist the King and his Company, and likewise other private writings directed to divers Lords and Gentlemen, to come with all expedition.  
In the mean time the Queen being above measure enraged, offended and troubled, as the issue of the matter declared, sometime railing upon the King, and sometime crying out at the Windows, desired her servants to set her at liberty; for she was highly offended and troubled.  
This same tenth of March the Earl of Murray, with the rest of the Lords and Noblemen that were with him, having received the King's Letter, (for after the Bond, above named, was Subscribed, the King Wrote unto the banished Lords, to return into their Country, being one of the Articles of the said Bond) came at night to the Abbey, being also convoyed by the Lord Hume and a great company of the borderers, to the n●mber of 1000 horses. And first, after he had presented himself to the King, the Queen was informed of his sudden coming, and therefore sent unto him, commanding him to come to her; and he obeying, went to her, who with a singular gravity received him, after that he had made his purgation, and declared the overgreat affection which he bore continually to her Majesty. The Earls of Athole, Cathnes and Sutherland departed out of the Town, with the Bishops, upon the Monday, the third day after the slaughter of David Rizio. The Earls of Lenox, Murray, Morton, and Rothes, Lords Ruthven, Lindsay, Boyd, and Ocheltrie, sitting in Council, desired the Queen, That forasmuch as the thing which was done could not be undone, that she would (for avoiding of greater inconveniences) forget the same, and take it as good service, seeing there were so many Noblemen restored. The Queen dissembling her displeasure and indignation, gave good words, nevertheless she desired, That all persons armed or otherwise (being within the Palace at that time) should remove, leaving the Palace void of all, saving only her domestic servants. The Lords being persuaded by the uxorious King, and and the facile Earl of Murray, condescended to her desire, who finally the next morning, two hours before day, passed to Seaton, and then to Dumbar, having in her company the simple King, who was alured by her sugared words; from Dumbar immediately were sent Pursuivants with Letters throughout the Country; and especially Letters to the Noblemen and Barons, commanding them to come to Dumbar, to assist the King and Queen within five days: In the mean time the Lords being informed of the sudden departure, they were astonished, and knew not what were best for them to do: But because it was the selfsame day (to wit, the twelfth day of March) that they were summoned unto; therefore having good opportunity, they passed to the Tolbooth, which was richly hung with Tapestry, and orned (but not for them) and set themselves, making Protestations, the Earl of Glencarne, and some others, being present. The Earl of Argyle, who was written for by the King, came to Lithgow; and being informed of the matter, he remained there.  
After this manner above specified, to wit, by the death of David Rizio, the Noblemen were relieved of their trouble, and restored to their places and rooms: And likewise the Church Reform, and all that professed the Evangell within this Realm, after Fasting and Prayer, was delivered and freed from the apparent dangers which were like to have fallen upon them; For if the Parliament had taken effect, and proceeded, it was thought by all men of the best judgement, That the true Protestant Religion should have been wracked, and Popery erected; and for the same purpose, there were certain Wooden Altars made, to the number of twelve, found ready in the Chapel of the Palace of Halyrud-house, which should have been erected in Saint Gyles his Church.  
The Earls Bothwell and Huntley being informed of the King and Queen's sudden departure forth of Edinburgh, came to Dumbar, where they were most graciously received by the Queen's Majesty; who consulting with them and the Master of Maxwell, together with Parson Owin, and Parson Fliske, chief Councillors, what was best to be done, and how she should be revenged upon the murderers. At first they did intend to go forward, and leaving no manner of cruelty unpractised, putting to death all such as were suspected: This was the opinion of such as would obey their Queen's rage and fury for their own advantage; But in the end they concluded, That she should come to Edinburgh with all the force and power she could make, and there proceed to Justice: And for the same purpose, she caused to summon, by open Proclamation, all persons of defence, and all Noblemen and Gentlemen, to come to her in Dumbar incontinent. In the mean time, the Captains laboured by all means to take up and enrol men and women. The Earls of Morton, Murray, Glencarne, Rothesse's, with the rest that were in Edinburgh, being informed of the Queen's fury and anger towards the committers of the slaughter, and perceiving they were not able to make any Party, thought it best to give place to her fury for a time; for they were divided in opinions, and finally, departed out of Edinburgh, upon Sunday the seventeenth of March, every one a several way; for the Queen's Majesty was now bend only against the slayers of David Rizio; and to the purpose she might be the better revenged upon them, she intended to give pardon to all such as before had been attainted, for whatsoever crime.  
The eighteenth day of March, the King and Queen came to Edinburgh, having in their company horse and foot, to the number of 8000 men; whereof there were four Companies of Footmen of War. The Town of Edinburgh went out to meet them, for fear of War. And finally, coming within the Town, in most awful manner they caused to place their men of War within the Town, and likewise certain Field-Pieces against their Lodging, which was in the middle of the Town, over against the Salt Trove: Now a little before the Queen's entrance into the Town, all that knew of her cruel pretence and hatred towards them, fled here and there; And amongst others, Master james Magill the Clerk Register, the Justice Clerk, and the common Clerk of the Town: The chief Secretary Lethington was gone before; likewise john Knox past West to Kyle: The men of War likewise kept the Ports or Gates. Within five days after their entry, there was a Proclamation made at the Market-Crosse, for the purgation of the King from the aforesaid slaughter; which made all understanding men laugh at the passages of things, since the King not only had given his consent, but also had subscribed the Bond afore-named; and the business was done in his name, and for his Honour, if he had had wisdom to know it. After this Proclamation, the King lost his credit among all men, and so his friends, by this his inconstancy and weakness.  
And in the mean time the men of War committed great outrages in breaking up doors, thrusting themselves into every house: And albeit the number of them were not great, yet the whole Town was too little for them. Soon after, the King and Queen passed to the Castle, and caused to warn all such as had absented themselves, by open Proclamation, to appear before their Majesties and the Privy Council within six days, under pain of Rebellion; which practice was devised in the Earl of Huntleys' case, before the Battle of Corrichy: And because they appeared not, they were denounced Rebels, and put to the Horn, and immediately thereafter, their Escheats given or taken up by the Treasurer. There was a certain number of the Townsmen charged to enter themselves prisoners in the Tolbooth, and with them were put in certain Gentlemen: Where, after they had remained eight days, they were convoyed down to the Palace by the men of War, and then kept by them eight days more: And of that number was Thomas Scot Sheriff deput● of S. johnston, who was condemned to death, and executed cruelly; to wit, hanged and quartered, for keeping the Queen in prison, as was alleged, although it was by the King's command: And two men likewise were condemned to death, and carried likewise to the Ladder foot; But the E. Bothwell presented the Queen's Ring to the Provest, which then was Justice, for safety of their life. The names of those two were Io. Mobray Merchant, and Will. Harlow Sadler. About the same time, notwithstanding all this hurly-burly, the Ministers of the Church, and professors of Religion ceased not; for the people, they convened to public prayers & preaching with boldness; yea, a great number of Noblemen assisted likewise. The E. Bothwell had now, of all men, greatest access and familiarity with the Queen, so that nothing of any great importance was done without him; for he showed favour to such as liked him; and amongst others, to the Lairds of Ormeston, Hawton, and Calder, who was so reconciled unto him, that by his favour they were relieved of great trouble.  
The Earls of Argyle and Murray, at the Queen's Command, passed to Argyle, where, after they had remained about a Month, they were sent for by the Queen; and coming to Edinburgh, they were received by the Queen into the Castle, and banqueted, the Earls of Huntley and Bothwell being present.  
At this time the King grew to be contemned and disesteemed, so that scarcely any Honour was done to him; and his Father likewise.  
About Easter the King passed to Sterlin, where he was Shriven, after the Papist manner: And in the mean time, at the Palace of Halyrud-house, in the Chapel, there resorted a great number to the Mass, albeit the Queen remained still in the Castle, with her Priests of the Chapel Royal, where they used Ceremonies after the Popish manner.  
At the same time departed this life Master john Sinclar, Bishop of Rosse, and Dean of Lestarrig, of whom hath been oft mention, Precedent of the College of Justice, called the Session; who also succeeded in the said Office and Dignity after the decease of his brother Master john Sinclar, Bishop of Rosse, Dean of Glasgow, who departed this life at Paris, about a year before: They were both learned in the Laws, and given to maintain the Popish Religion, and therefore great enemies to the Protestants. A little before died Master Abrabam Crithton, who had been Precedent likewise now in their rooms.  
The Queen placed such as she pleased, and had done her service (always very unfit) The Patrimony of the Kirk, Bishoprics, Abbeys, and such other Benefices, were disposed by the Queen to Courtiers, Dancers, and Flatterers. The Earl Bothwell, whom the Queen preferred above all others, after the decease of David Rizio, had for his part Melrosse, Hadington, and New Bottle; likewise the Castle of Dumbar was given to him, with the principal Lands of the Earldom of Merche, which were of the Patrimony of the Crown.  
At the same time the Superintendents, with the other Ministers of the Churches, perceiving the Ministry like to decay for lack of payment of Stipends to Ministers, they gave this Supplication at Edinburgh.  

The Supplication of the Ministers to the Queen.  
UNto your Majesty, and your most honourable Council, most humbly and lamentably complains your Highness' poor Orators, the Superintendents, and other Ministers of the Reformed Church of God, travelling throughout all your Highness' Realm, in teaching and instructing your Liege's in all Quarters, in the knowledge of God, and Christ Jesus his Son; That where your Majesty, with the advice of the Council and Nobility aforesaid, moved by godly zeal, concluded and determined, That the travelling Ministry throughout this Realm, should be maintained upon the Rents of the Benefices of this Realm of Scotland; and for that cause your Majesty, with the advice of the Council and Nobility aforesaid, upon the 15 day of December 1562. in like manner concluded and determined, That if the said part of the Rents of the whole Benefices Ecclesiastical within this Realm would be sufficient to maintain the Ministers throughout the whole Realm, and to support your Majesty in the setting forward of your common affairs, should be employed accordingly: Failing thereof, the third part of the said fruits, or more, to be taken up yearly in time coming, until a general Order be taken therein; as the Act made thereupon at more length bears: Which being afterward considered by your Majesty, the whole Thirds of the fruits aforesaid were propounded to the uses aforesaid, by Act of Council. And we your Majesty's poor Orators, put in peaceable possession of the part assigned by your Majesty to us, by the space of three years, or thereabouts, which we did enjoy without interruption; notwithstanding all this, now of late, we your Majesty's poor Orators aforesaid, are put wrongfully and unjustly from their aforesaid part of the above specified Thirds, by your Majesty's Officers, and thereby brought to such extreme penury, and extreme distress, as we are not able any longer to maintain ourselves. And albeit we have given in divers and sundry complaints to your Majesty herein, and have received divers promises of redress; yet have we found no relief: Therefore we most humbly beseech your Majesty to consider our most grievous complaint, together with the right above specified, whereon the same is grounded. And if your Majesty, with the advice of your Council aforesaid, finds our right sufficient to continue us in possession of our part assigned to us, while and until a general Order be taken; which possession was ratified by the yearly allowance of your Majesty's Exchequers account, That your Majesty would grant us Letters upon the aforesaid Act and Ordinance passed thereupon, against all intromettors and meddlers with the aforesaid Thirds, to answer and obey, according to the aforesaid Act and Ordinance of our possession proceeding thereupon; And likewise that we may have Letters, if need be, to arrest and stay the aforesaid Thirds in the possessors hands, while and until sufficient caution be found to us, for our part aforesaid. And your answer most humbly we beseech.   
This Supplication being presented by the Superintendent of Lowthian, and M. john Craig, in the Castle of Edinburgh, was graciously received by the Queen, who promised that she would take sufficient order therein, so soon as the Nobility and Council might convene.  
The 19 of june, the Queen was delivered of a man-child (the Prince in the aforesaid Castle) and immediately sent into France and England her Posts, to advertise the neighbour Princes, and to desire them to send Gossips or Wintesses of the Prince's Baptism.  
In the mean time there was joy and triumph made in Edinburgh, and such other places where it was known, after thanks and praises given unto God, with Supplications for the godly Education of the Prince; and principally, wishing that he should be Baptised according to the manner and form observed in the Reformed Churches within this Realm.  
About the same time, to wit, the 25 of june, the general Assembly of the whole Church convened at Edinburgh▪ The Earls of Argyle and Murray assisted at the Assembly: Paul Methvin, who before, as we heard, was excommunicate, gave in his Supplication, and desired to be heard, as he had done divers times; for the said Paul had written oft times out of England to the Laird of Dun, and to divers others, most earnestly desiring to be received again into the Fellowship of the Church. After reasoning of the matter, it was finally granted, That he should be heard; And so being before the Assembly, and falling upon his knees, burst out with tears, and said, He was not worthy to appear in their presence; always he desired them, for the love of God, to receive him to the open expression of his repentance. Shortly after, they appointed certain of the Ministers to prescribe to him the form of his declaration of Repentance, which was thus in effect, first, That he should present himself barefoot and barehead, arrayed in Sackcloth, at the principal entry of Saint Gyles Kirk in Edinburgh, at seven hours in the morning upon the next Wednesday, and there to remain the space of an hour, the whole people beholding him, till the Prayer was made, Psalms sung, and Text of Scripture was read, and then to come into into the place appointed, for expression of repentance, and tarry the time of Sermon; and to do so likewise the next Friday following, and also upon the Sunday; and then, in the face of the whole Church, to declare his repentance with his own mouth. The same form and manner he should use in jedwart and Dundie; And that being done, to present himself again at the next general Assembly following in Winter, where he should be received to the Communion of the Church. When the said Paul had received the said Ordinance, he took it very grievously, alleging, They had used overgreat severity; Nevertheless, being counselled and persuaded by divers notable Personages, he began well in Edinburgh to proceed, whereby a great number were moved with compassion of his state; and likewise in jedwart: but he left his duty in Dundie, and passing again into England, the matter, not without offence to many, ceased.  
The Ministers complaining that they could not be paid their Stipends, were licenced by the Assembly to pass to other Churches to Preach, but in no wise to leave the Ministry. And because that the Queen's Majesty had promised often before to provide remedy, it was thought expedient that Supplication should be yet made, as before, That the Queen's Majesty should cause such order to be taken, that the poor Ministers might be paid their Stipends. The Bishop of Galloway, who was brother to the Earl of Huntley, and now a great man in the Court, traveled much with the Queen's Majesty in that matter, and got of her a good answer, and fair promises. A few years before, the said Bishop of Galloway desired of the general Assembly to be made Superintendent of Galloway; but now being promoted to great Dignity, as to be of the number of the Lords of the Privy Council, 
See in what sense proud ambitious men takes the name of Bishop.  and likewise one of the Session, he would no more be called Over-looker, or Overseer of Golloway, but Bishop: Always truth it is, That he laboured much for his Nephew the Earl of Huntley, that he might be restored to his Lands and Honours; for the said Earl was new Chancellor, since the slaughter of David Rizio, and had for his clawback the Bishop of Rosse, Master john Lesley, one of the chief Councillors to the Queen: But of all men the Earl Bothwell was most in the Queen's favour, so far, that all things passed by him; yea, by his means the most part of all those that were partakers in the slaughter of David Rizio got remission and relief. But from that day he was not present at any Sermon, 
As is said before.  albeit before he professed the Evangell by outward speaking, yet he never joined to the Congregation. But this time the Earl of Cassells was contracted with the Lord of Glanes sister, by whose persuasion he became a Protestant, and caused, in the Month of August, to reform his Churches in Carrick, and promised to maintain the Doctrine of the Evangell.  
The Queen not yet satisfied with the death of her man David, caused in August to be apprehended a man called Harry, who sometime had been of her Chapel Royal, but afterward became an exhorter in a Reformed Church; and for want of stipend, or other necessaries, passed in service to my Lord Ruthuen, and chanced that night to be present when the said David was slain; and so finally, he was condemned, and hanged, and quartered.  
The King being now contemned of all men, because the Queen cared not for him, he went sometime to the Lenox to his father, and sometime to Sterlin, whither the Prince was carried a little before: Always he was destitute of such things as were necessary for him, having scarcely six horses in Train. And being thus desolate, and half desperate, he sought means to go out of the Country: And about the same time, by the advice of Forlish Cagets, 
This inconstant youngman sometimes declared himself for the Protestant; witness his last Band: And now for the Papist. And as he left God, so he was left by him.  he wrote to the Pope, to the King of Spain, and to the King of France, complaining of the state of the Country, which was all out of order, all because that Mass and Popery were not again erected, giving the whole blame thereof to the Queen, as not managing the Catholic Cause aright: By some knave this poor Prince was betrayed, and the Queen got a Copy of these Letters into her hands, and therefore threatened him sore; and there was never after that, any appearance of love betwixt them.  
The Churches of Geneva, Berne and Basill, with other Reformed Churches of Germany and France, sent to the whole Church of Scotland, the sum of the Confession of their Faith, desiring to know if they agreed in Uniformity of Doctrine, alleging, That the Church of Scotland was dissonant in some Articles from them: Wherefore the Superintendents, with a great part of the other most qualified Ministers, convened in September in S. Andrews; and reading the said Letters, made answer, and sent word again, That they agreed in all points with those Churches, and differed in nothing from them: Albeit in the keeping of some Festival days our Church assented not; for only the Sabbath day was kept in Scotland.  
In the end of this Month the Earl Bothwell riding in pursuit of the thiefs in Liddisdale, was ill hurt, and worse terrified, by a thief; for he believed surely to have departed forth of this life, and sent word thereof to the Queen's Majesty, who soon after past forth of jedwart to the Hermitage, to visit him, and give him comfort: And within a few days after she took sickness in a most extreme manner, for she lay two hours long, cold dead, as it were without breath, or any sign of life, at length she revived, by reason they had bound small Cords about her shackle bones, her knees and great toes, and speaking very softly, she desired the Lords to pray for her to God, she said the Creed in English, and desired my Lord of Murray, if she should chance to depart that he would not be over extreme such as was of her Religion; the Duke and he should have been Regent's. The bruit went from jedwart in the month of October, 1565. that the Queen was departed this life, or at least she could not live any time, wherefore there was continually prayers publicly made at the Church of Edinburgh, and divers other places for her conversion towards God, and amendment. Many were of opinion, That she should come to the Preaching, and renounce Popery; But all in vain, for God had some other thing to do by her. The King being advertised, rid Post from Sterlin to jedburgh, where he found the Queen somewhat convalesced, but she would scarce speak to him, and hardly give him presence or a good word; wherefore he returned immediately to Sterlin, where the Prince was, and after to Glascow to his Father.  
There appeared great trouble over the whole Realm, and especially in the Countries near the borders, if the Queen had departed at that time. as she began to recover, the Earl Bothwell was brought in a Chariot from the Hermitage to jedburgh, where he was cured of his wounds; in whose presence the Queen took more pleasure than in all the rest of the world; always by his means most part of all that were outlawed for the slaughter of David Rizio got relief, for there was no other means, but all things must needs pass by him; wherefore every man sought to him, where immediately favour was to be had, as before to David Rizio.  
Soon after, the Queen passing along the borders, she came within the bounds of Barwick, where she viewed the Town at her pleasure a far off, being within half a Mile and less; all the Ordnance within Barwick were Discharged: The Captain came forth with fourscore Horses bravely arrayed, to do her honour, and offer her lawful service. Then she came to Craigmiller, where she remained in November till she was advertised of the coming of the Ambassadors to the Baptism of the Prince; and for that purpose there was great preparation made, not without the trouble of such as were supposed to have money in store, especially of Edinburgh; for there was borrowed a good round sum of money for the same business. All her care and solicitude was for that triumph. At the same time arrived the Count de Briance, Ambassador of the King of France, who had a great Train. Soon after the Earl of Bedford went forth of England with a very gorgeous company to the number of fourscore Horses, and passing to Sterlin he was humanly received of the Queen's Majesty, and every day banqueted. The excessive expenses and superfluous apparel, which was prepared at that time, exceeded far all the preparation that ever had been devised or set forth afore that time in this Country. The 17 of December, 1566. in the great Hall of the Castle of Sterlin was the Prince baptised by the Bishop of Saint Andrews, at five a Clock at Even, with great Pomp, albeit with great pain could they find men to bear the Torches, wherefore they took Boys. The Queen laboured much with the Noblemen to bear the Salt, Grease and Candle, and such other things, but all refused; she found at last the Earls of Eglington, Athole, and the Lord Seaton, who assisted at the Baptism, and brought in the said Trash. The Count de Briance (being the French Ambassador) assisted likewise. The Earl of Bedford brought for a Present from the Queen of England a Font of Gold, valued to be worth three thousand Crowns. Soon after the said Baptism, as the Earl was in communing with the Queen, who entertained him most reverently, he began to say merrily to her, amongst other talking, Madam, I rejoice very greatly at this time, seeing your Majesty hath here to serve you so many Noblemen, especially twelve Earls, whereof two only assist at this Baptism to the Superstition of Popery. At the which saying the Queen kept good countenance. Soon after they banqueted in the said great Hall, where they wanted no prodigality. During the time of the Earl of Bedford's remaining at Sterlin, the Lords for the most part waited upon him, and conveyed him every day to the Sermon, and after to Banqueting.  
The King remained in Sterlin all that time (never being present) kept his Chamber: his father hearing how he was used, writ to him to repair unto him; who soon after went (without good-night) toward Glasgow to his Father; he was hardly a Mile out of Sterlin when the poison (which had been given him) wrought so upon him, that he had very great pain and dolour in every part of his body. At length, being arrived at Glasgow, the Blisters broke out, of a bluish colour, so the Physicians presently knew the Disease to come by poison; he was brought so low that nothing but death was expected; yet the strength of his youth at last did surmount the poison.  
During the time of this Triumph the Queen was most liberal in all things that were demanded of her; amongst other things, she subscribed a writing for the maintenance of the Ministers in a reasonable proportion, which was to be taken up of the Thirds of Benefices: which writing being purchased by the Bishop of Galloway, was presented at the general Assembly of the Church at Edinburgh, the five and twentieth day of December, 1566. where were convened the Superintendents and other Ministers▪ in reasonable number, but very few Commssioners. The first matter that was there proposed, was concerning the said Writing lately obtained; and the most part of the Ministers being demanded their opinions in the matter, after advice, and passing a little aside, they answered very gravely, That it was their duty to preach to the people the Word of God truly and and sincerely, and to crave of the Auditors the things that were necessary for their sustentation, as of duty the Pastor might justly crave of their Flock; and further it became them not to have any care. Nevertheless the Assembly taking in consideration, that the said Gifts granted by the Queen's Majesty, was not to be refused; they ordained, That certain faithful men of every Shire should meet, and do their utmost diligence for gathering and receiving the said Corn and money, and likewise appointed the Superintendent of Lowthian, and Master john Row to wait upon the Bishop of Galloway, and concur and assist him for further expedition in the Court, that the said Gift mi●t be dispatched through the Seals.  
In the same Assembly there was presented a Remonstrance by Writ by some Gentlemen of Kyle, containing in effect, That in as much as the Tithes ought to be given only to the Ministers and Schools of the Word, and for maintenance of the poor, that therefore the Assembly would Statute and Ordain, That all the Professors of the Evangell should keep the same in their own hands to the effects aforesaid, and no way permit the Papists to meddle therewith. This Writing took no effect at that time, for there was none else but the Gentlemen of Kyle of that opinion. It was Statuted in the said Assembly, That such public Fornicators, and scandalous livers as would not confess their offences, nor come to declare their repentance, should be declared by the Minister to be out of the Church, and not of the body thereof, and their names to be declared publicly upon the Sunday. 
The Queen intending vengeance upon the poor King, and being in love with the Earl Bothwell, grants to the Protestants their Petitions, that they may be quiet, and not trouble her Plots.  After this Assembly, the Bishop of Galloway (with the Superintendent of Lowthian and M. john Row) passing to Sterlin, obtained their Demands in an ample manner at the Queen's Majesty's hand, according to their desire; and likewise they obtained for every Borough, a Gift or Donation of the Altarages, Annuals, and Obites, which before were given to the Papists, now to be disposed for the maintenance of the Ministers and Schools within the Boroughs, and the rest to the poor or Hospital. Notwithstanding the Domestic troubles that the Church of God in Scotland suffered in the time of these hurliburlies within the Kingdom, yet they were not unmindful of the affliction of jacob every where upon the face of the Earth; namely, they had before their Eyes the State and condition of the Church of God in England, witness this Letter from the General Assembly to the Rulers of the Church of God in England.  
The Superintendents, with other Ministers and Commissioners of the Church of God in the Kingdom of Scotland, to their Brethren the Bishops and Pastors of God's Church in England, who profess with us in Scotland the Truth of jesus Christ.  
BY Word and Letters it is come to our knowledge (Reverend Brethren, Pastors of God's Word in the Church of England) that divers of our Brethren (of whom some be of the most learned in England) are deprived from all Ecclesiastical Function, namely, Are forbidden to Preach, and so by you are stopped to promote the Kingdom of God, because they have a scruple of Conscience to use at the command of Authority such Garments as Idolaters in time of greatest darkness, did use in their Superstitious and Idolatrous Service; which Report cannot but be very grievous to our hearts, considering the sentence of the Apostle, If ye by't and devour one another, take heed ye be not consumed one of another. We intent not at this present to enter into the Question, which we hear i● agitated and handled with greater vehemency by either party, than well liketh us, to wit, Whether such apparel be accounted amongst things indifferent, or not; Wherefore (through the Bowels of jesus Christ) we crave that Christian Charity may so far prevail with you, who are the Pastors and Guides of Christ's Flock in England, that ye do one to another as ye desire others to do to you. You cannot be ignorant what tenderness is in a scrupulous Conscience, and all that have knowledge are not alike persuaded; the Consciences of some of you stirs not, with the wearing of such things, on the other side many thousands (both godly and learned) are otherways persuaded, whose Consciences are continually strucken with these sentences, What hath Christ to do with belial? What fellowship is there betwixt Light and darkness? If Surplice, Corner-Cap and Tippet have been the Badges of Idolaters in the very act of their Idolatry, what hath the Preachers of Christian liberty, and the Rebukers of Superstition with the dregs of that Romish Beast? yea, What is he that ought not to fear, either to take in his hand, or on his forehead the Prints and Mark of that odious Beast: The Brethren that refuse such unprofitable apparel do neither condemn nor molest you who use such Trifles. On the other side, if ye that use these things, will do the like to your Brethren, we doubt nor but therein you shall please God, and comfort the Hearts of many, which are wounded to see extremity used against these godly Brethren: Humane arguments or coloured Rhetoric, we use none to persuade you, only in Charity we desire you to mind the sentence of Peter, Feed the Flock of Christ which is committed to your charge, caring for it, not by constraint, but willingly; not being as Lords of God's Heritage's, but being examples to the Flock. We further desire you to meditate upon that sentence of Paul, Give no offence neither, to jews, nor Gentiles, nor to the Church of God; in what condition you and we both travel, at least are bound to travel for the promoting of Christ's Kingdom, you are not ignorant; therefore we are the more bold to exhort you to deal more wisely, then to trouble the godly for such vanities, for all things which seem lawful, edify not; if Authority urge you farther than your Consciences can bear, I pray you remember, that the Ministers of the Church are called the Light of the World, and Salt of the Earth; all Civil Authority hath not always the Light of God shining before their eyes, in Statutes and Commands, for their affections savour too much of the earth and worldly wisdom: therefore we tell you, That ye ought to oppose yourselves boldly, not only to all power that dare extol itself against God, but also against all such as dare burden the Consciences of the faithful, farther than God chargeth them in his own Word. But we hope you will excuse our freedom in that we have entered in reasoning farther than we intended in the beginning; now again we return to our former request, which is, That the Brethren among you who refuse the Romish Rags, may find of you who use and urge them, such favour as our Head and Master commandeth each one of his Members to show to another, which we look to receive of your courtesy, not only because you will not offend God in troubling your brethren for such vain Trifles, but also because you will not refuse the earnest request of us your Brethren and fellow Ministers, in whom although there appear no worldly pomp; yet we are assured you will esteem us as God's servants, travelling to set forth his glory against the Roman Antichrist; the days are evil, iniquity aboundeth, and Charity (alas) waxeth cold, wherefore we ought to walk diligently, for the hour is uncertain when the Lord shall come, before whom we must all give an account of our administration. In conclusion, yet once more we desire you to be favourable one to another, Lord jesus rule your hearts in his fear unto the end, and give to you and us victory over that conjured Enemy of true Religion, (the Pope) whose wounded head Satan by all means strives to cure again; but to destruction shall he go, and all his maintainers, by the power of our Lord jesus, to whose mighty protection we commit you.  
From our General Assembly, Decemb. 27. 1566.  
At the same time the Bishop of Saint Andrews, by means of the Earl Bothwell, procured a writing from the Queen's Majesty, to be obeyed within the Diocese of his Jurisdiction, 
As she had lately gratified the Protestants by granting their Petition, so at this time she yields unto the Papists their demands also, that she might be stopped by neither of them in her design of vengeance and new love.  in all such causes as before in time of Popery were used in the Consistory, and therefore to discharge the new Commissioners; and for the same purpose came to Edinburgh in january, having a Company of one hundred horses, or more, intending to take possession, according to his gift lately obtained. The Provest being advertised thereof, by the Earl of Murray they sent to the Bishop three or four of the Council, desiring him to desist from the said matter, for fear of trouble and sedition that might rise thereupon; whereby he was persuaded to desist at that time. Soon after, the Queen came to Edinburgh, where she remained a few days. In the month of january she was informed that the King was recovered of the poison given him at Sterlin, and therefore she passed to Glasgow to visit him, and there tarried with him six days, using him wonderfully kindly, with many gracious and good words; and likewise his father the Earl of Lenox; insomuch that all men marvelled whereto it should turn, considering the great contempt and dryness that had been before so long together the Queen notwithstanding all the contempt that was given him, with a known design to take away his life, yet by her sweet words gains so far upon the uxorious husband, and his facile father, that he went in company with her to Edinburgh, where she had caused to lodge him at the Church of Field, in a lodging lately bought by Master james Balfour Clerk Register, truly very unmeet for a King. The Queen resorted often to visit him, and lay in the house two nights by him (although her lodging was in the Palace of Halyrud-house.) Every man marvelled at this reconciliation and sudden change. The ninth of February the King was murdered, and the house where he lay burned with Powder. About twelve of the clock in the night; his body was cast forth in a yard without the Town wall adjoining close by. There was a servant likewise murdered beside him, who had been also in the chamber with him. The people ran to behold this spectacle; and wondering thereat, some judged one thing, some another.  
Shortly thereafter, Bothwell came from the Abbey with a company of men of War, and caused the body of the King to be carried to the next house; where, after a little, the Surgeons being convened at the Queen's command, to view and consider the manner of his death; most part gave out, to please the Queen, That he was blown in the Air, albeit he had no mark of fire; and truly he was strangled. Soon after, he was carried to the Abbey, and there buried.  
This tragical end had Henry Steward, after he had been King eighteen months. A Prince of great Lineage, both by mother and father: He was of a comely stature, and none was like unto him within this Island; he died under the age of one and twenty years; prompt and ready for all Games and Sports much given to Hawking and Hunting, and running of horses, and likewise to playing on the Lute, and also to Venus' Chamber; he was liberal enough: He could write and dictate well; but he was somewhat given to wine and much feeding, and likewise to inconstancy; and proud beyond measure, and therefore contemned all others: He had learned to dissemble well enough, being from his youth misled up in Popery. Thus within two years after his arriving in this Realm, he was highly by the Queen alone extolled; and finally, had this infortunate end by her procurement and consent. To lay all other proofs aside, her Marriage with Bothwell, who was the main executioner of the King, notwithstanding all the advices and counsels that the King of France and Queen of England did earnestly & carefully give her, as other friends did likewise, witness anent their guilt. Those that laid hands on the King to kill him, by Bothwels' direction, was Sir james Balfour, Gilbert Balfour, David Chalmers, black john Spense, Francis Sebastien, Io. de Bourdean, and joseph the brother of David Rizio: These last four were the Queen's domestics and strangers. The reason why the King's death was so hastened, because the affection or passion of the Earl Bothwell could not bear so long a delay, as the procurement of a Bill of Divorce required, although the Romish Clergy offered their service willingly to the business, namely, Bishop Hamilton, and so he came great again at Court; and he for the advancement of the business, did good Offices to increase the hatred betwixt the King and Queen; yea, some that had been the chief instruments of the Marriage of the King and Queen, offered the service for the Divorce, seeing how the Queen's inclination lay: So unhappy are Princes, that men, for their own ends, further them in all their inclinations and undertake, be they never so bad or destructive to themselves.  
The Earl of Lenox in the mean time wrote to the Queen, to cause to punish Bothwell, with his other complices, for murdering the King. The Queen not daring openly to reject the Earl of Lenox his solicitation, did appoint a day for the Trial of Bothwell by an Assize; the members whereof, was the Earl of Cathnes Precedent, the Earl of Cassels, (who at the first refused, but thereafter, being threatened to be put in prison, and under the pain of Treason, was present by the Queen's command) john Hamilton Commendator of Aberbrothok, Lord Rosse, Lord Semple, Lord Boyd, Lord Hereis, Lord Olyphant; the Master of Forbes, the Lairds of Lochinuar, Langton, Cambusidentham, Barnbougel and Boyne: They, to please the Queen, and for fear, did pronounce Bothwell not guilty, notwithstanding the manifest evidences of the cruel fact committed by Bothwell, who before the Trial, did make himself strong by divers means; namely, by the possession of the Castle of Edinburgh, so that the accusers durst not appear, not being strong enough. The Earl of Marre did retire to Sterlin, and had committed to his charge the young Prince. All this was done in February.  
In April, Bothwell called together sundry of the Lords who had come to Edinburgh, to a meeting that was there; and having gained some before, made them all, what by fear, what by fair promises, first of their private State, and then of advancing the Papists Religion, to consent by their subscriptions to the Marriage with the Queen. Then the Queen goes to Sterlin to see her son; Bothwell makes a show as if he were going to the Borders to suppress Robbers, and so he raiseth some men of War; which when he had done, he turneth towards the way to Sterlin, where he meets the Queen, according to appointment betwixt them, and carrieth her to Dumbar, as it had been by force, although every one knew it was with the Queen's liking. The prime Nobility convened at Sterlin, and from thence sent to her, to know whether or not she was taken against her will: She answered, That it was true she was taken against her will, but since her taking, she had no occasion to complain; yea, the courteous entertainment she had, made her forget and forgive all former offences. These expressions were used by way of preface to the Pardon, which was granted immediately thereafter to Bothwell; for by Letters Patents he was pardoned by the Queen, for laying violently hands upon her Majesty, and for all other crimes: So by this, etc. the murder of the King was pardoned. During the Queen's abode in Dumbar, there was Letters of Divorce demanded and granted unto Bothwell from his Lady (who afterward was married to the Earl Sutherland) she was sister to the Earl of. Huntley. The ground of the Divorce was, The parties being within the degrees prohibited, could not be lawfully joined: Next, because Bothwell was an Adulterer, the Marriage was void. The Bill of Divorce was granted by the Papistical Court of the Archbishop of Saint Androes. And here mark how they juggle in sacred things; for when it pleaseth them, they untie the Bond of Marriage, as now, and as we have seen in the first Book of this History. When the Queen fell in distaste of the late King her husband, it was proposed unto her to have Divorce upon the same ground from the King: To which, first ear was given, but after second thoughts, a Bill of Divorce was too tedious (as we have now said) and could not be stayed for, therefore the King must be dispatched.  
The Queen, when Bothwell had obtained by the Archbishop a Letter of Divorce from his lawful wife, sent a Letter signed with her own hand, to M. Io. Craig, Minister of Edinburgh, commanding him to publish the Band of Matrimony betwixt her and Bothwell. M. Io. Craig, the next Sermon day thereafter, declared in full Congregation, That he had received such a Command, but in conscience he could not obey it; the Marriage was altogether unlawful; and of that he would declare the reasons to the parties, if he had audience of them, otherwise he would make known his just reasons in the hearing of the people. Immediately thereafter, Bothwell sends for Master Craig to the Council, where M. Craig told, first, That by an Act of the Assembly it was forbidden to allow the Marriage of any divorced for adultery: The Divorce of Bothwell from his lawful wife, was by collusion, witness the quick dispatch thereof; for it was sought and had within ten days, and his contracting with the Queen instantly thereafter; then his rapt of the Queen, and the guilt of the King's death, which was confirmed by this Marriage: Withal, he desired the Lords to stop the Queen from that infamous Marriage. The Sunday after, he told publicly to the people, what he had said to the Council; and he took heaven and earth to witness, That he detested that scandalous and infamous Marriage; and that he discharged his conscience unto the Lords, who seemed unto him, as so many slaves, what by flattery▪ what by silence, to give way to that abomination. Upon this, he was called to the Council again, and was reproved, as if he had exceeded the bounds of his Calling. Whereunto he answered, That the bounds of his Commission was the Word of God, right reason, and good Laws, against which he had said nothing; and by all these offered to prove this Marriage to be scandalous and infamous. At this he was stopped by Bothwell, and sent from the Council. Notwithstanding all this done and said by M. Craig, and the opposition of many that wished well to the Queen, and were jealous of her Honour, the Marriage went on, and they were married the 15 of May. This makes good the Latin Proverb, Mala nubunt mense Maio; and a Bishop must bless the Marriage: The good Prelate was Bishop of Orkney: If there be a good work to be done, a Bishop must do it. 
Note.  Here mark the difference betwixt this worthy Minister Master Craig, and this base Bishop.  
The Earl of Athole, immediately after the murder of the King, had tetired home, waiting for the occasion to revenge the King's death: But seeing this abominable Marriage, he went to Sterlin, where other honest Lords with him had a Meeting, and made a Bond, To defend the young Prince from the murderers of his father: As already they had had one Plot to cut him off, which God in his mercy did prevent. The Nobles that entered in this Bond, were the Earls of Argyle, Athole, Morton, Marr, and Glencarne; the Lords Lindsey and Boyd. Argyle thereafter, seduced by some fair words, fell off; and Boyd became a great Factionary for Bothwell in all things.  
The Queen, soon after the Marriage, was advised to send abroad an Ambassador to acquaint her foreign friends and kindred; And this must be a Bishop: It is pity that any good work should be done without a Bishop: Was not this a worthy employment for a Pastor in God's Church?  
Bothwell seeing the Bond made at Sterlin, causeth the Queen to write to sundry of the Nobility: Divers repaired unto her, where they found a Bond tendered unto them, by which they were to bind themselves to defend the Queen and Bothwell. Some that were corrupt, did willingly subscribe; others for fear did the same: And there was not one that went to Court that did refuse, but the Earl of Murray; who refusing absolutely to enter into a Bond with Bothwell, said, It was not the part of a good subject; Yet since he had been made friends with him some time before, he would keep his promise unto the Queen: And to enter into a Bond with the Queen, it was needless and unfit, since he was to obey her in all lawful and just things. Upon this, he got leave, although with great difficulty, to go into France.  
The Queen receives now Hamilton Archbishop of S. Androes, into favour since these changes; who was no less a faithful Councillor to her, than he was a good Pastor of Christ's Flock; that is, He betrayed her, and disobeyed God. With this a Proclamation comes out in favour of the poor Protestants; whereby the Queen declares, That she will keep and confirm all that she had promised at her Arrival into Scotland: This was done to stop the people's mouths; but all in vain, for the people were universally against the abomination of the Court.  
Within few days, Bothwell and the Queen, were raising men, under pretext to go to the Borders to repress the Robbers there; but in effect, to go to Sterlin, to have the Prince in their custody, that they might dispose of him according to their mind. Then a new Proclamation came out, That the Queen hereafter would rule only by the advice of the Nobles of the Land, as her best Predecessors had done. The Lords at Sterlin hearing of this plot, strives to prevent it, and to this purpose they appointed with the Lord Humes to besiege the Castle of Borthwike, where the Queen and Bothwell was: But because the Earl of Athole did not come at the hour appointed, they had not men enough to environ and compass the Castle; so that Bothwel having notice given him of the business, escaped to Dumbar, and the Queen after him, in man's clothes. The Lords failing of their design at Borthwike Castle, went to Edinburgh, whereof they made themselves Masters easily, having the affections of the people, notwithstanding the Earl Huntley, and the Archbishop of S. Androes persuasion to the contrary: These two, with their associates, were constrained to retire to the Castle, where they were received by Sir jam. Balfour, left there by Bothwel.  
The twelfth of june, which was the next day following, the Lords at Edinburgh caused to publish a Proclamation, whereby they declared, That the Earl Bothwell, who had been the principal author, deviser, and actor of the cruel murder of the late King, had since laid hand upon the Queen's person, and had her for the present in Dumbar in his power; and finding her utterly destitute of all good counsel, had seduced her to a dishonest and unlawful marriage with himself; yea, that now he was gathering Forces, and stirring himself to get the young Prince in his hands, that he might murder the Child, as he had murdered the Father. This wicked man the Nobles of the Land resolved to withstand, and deliver the Queen out of his bondage; wherefore they did charge all Liege's within the Kingdom that could come to them, to be in readiness at 3 hours warning to assist them, the Nobles, for the freeing of the Queen from captivity, and bringing the said Earl Bothwell to a Legal Trial, and condign punishment for the aforesaid murder and other Crimes. All such that would not side with the Lords were by this Proclamation commanded to depart from Edinburgh within four hours, under the pain of being accounted enemies, etc.  
Notwithstanding this Proclamation, the people did not join unto these Lords as was expected, for sundry of the Nobles were adversaries to the business, other stood as Neuters; and withal, those that were convened together were not well provided of Arms and Munition for exploits of war; so that they were even thinking to dissolve and leave off their Enterprise till another time, and had absolutely done so; but God had ordained other ways, as the event did show (if the Queen and Bothwell could have had patience to stay at Dumbar for three or four days without any stir) but the Queen and Bothwell having gathered together about four or five thousand men, trusting in their Force (the Queen being puffed up by Flatterers) set forth and Marched towards Leith: being come forward as far as Glaidsmure, she caused public Proclamation against the aforesaid Lords, calling them a number of Conspirators, and that she now discerned their inward malice against her and her husband, the Duke of Orkney (for so now they called Bothwell:) After they had endeavoured to apprehend her and her Husband at Brothwick, and had made a seditious Proclamation, under pretence of seeking the revenge of the King her late husband; and to free her from Captivity, giving out, That the Duke her husband had a mind to invade the Prince her Son; all which was false, for the Duke her Husband had used all means to clear himself, both by a Legal way, and by the offer of a Combat to any that did accuse him, as they knew well enough: As touching her captivity, she was in none, but was in company with her Husband, unto whom she was publicly married in the view of the world, and many of the Nobles had given their consent unto this her marriage: As for the Prince her Son, it was but a specious pretence to the Treason and Rebellion against her their natural Sovereign, and her Posterity, which they intended to overthrow; wherefore she declared herself necessitated to take Arms, hoping that all her faithful Subjects would adhere unto her, and that those who were already assembled with her, would with good hearts and hands stand to her defence; and for the recompense of their valour they should have the Lands and goods of these unnatural Rebels. After this Proclamation the Army went on, and the Queen that night came to Seaton, where she lay.  
About Midnight the Lords of Edinburgh were advertised of the Queen's approach, presently they took Arms, and at the Sun rising they were at Muselburgh, where they refreshed themselves with meat and rest. The Queen's Camp was not yet stirring. About Midday the Scouts that the Lords had sent out, brought word that the Enemy was Marching towards them; presently they put themselves in two Battalia's, the first was conducted by the Earl Morton, and the Lord Hume; the second by the Earls Athole, Glencarne, the Lords Lindsey, Ruthuen, Semple and Sancharmar, with the Lairds Drumlanrick, Tullibardin, Cesfoord, and grange, with divers others, their number was almost as great as the Queens, their men better, being many of them expert men, that I say nothing of the Cause. The Queen had gained a Hill, called Carbarry, which the Lords (by reason of the steepness of the ascent) could not well come at; wherefore they wheeled about to get a more convenient place to go to the Hill, where the Enemy was, and to have the Sun behind them in the time of the sight. At the first the Queen seeing their thus going about, did imagine they were fleeing away to Dalketh, but when she saw them come directly towards her, she found herself deceived.  
The French Ambassador seeing them ready to fight, strove to take up the business, and having spoken with the Queen, went to the Lords, telling them, that the Queen was disposed to peace, and to forgive and pardon this Insurrection; wherefore it was very fit to spare blood, to agree in a peaceable way. The Earl of Morton (in the name of all rest) answered, That they had taken up Arms, not against the Queen, but against the murderer of the King; whom if she would deliver to be punished, or at least put from her company, she should find a continuation of dutiful obedience by them, and all other good subjects; otherwise no peace: Besides, we are not to ask pardon for any offence done by us. The Ambassador seeing their resolution to stand to the right of their Cause, withdrew, and went to Edinburgh.  
While the French Ambassador was thus labouring for Accommodation, Bothwell came out of the Camp (which was in the Trench that the Englishmen had left at their last being in these places, as was we have said in the former Books) well mounted, with a defy to any that would fight with him. james Murray, brother to the Laird of Tullibardin, who before had accepted of Bothwells' challenge, when he made the Rodomontade at Edinburgh, immediately after the King's death; but then james Murray did not make known his name. Bothwell refused to fight with james Murray, alleging he was not his equal. Upon this the Elder Brother William Murrey, Laird of Tullibardin, answered, That he would fight with him, as being his Better in Estate, and in Antiquity of House many degrees above him; yet Bothwell refused him, saying, That he was not a Peer of the Kingdom, as he was; then sundry Lords would have gone to fight with Bothwell; but the Lord Lindsey namely, who said to the rest of the Lords and Gentlemen, That he would take it as a singular favour of them, and as a recompense of his service done to the State, if they would suffer him to fight with the Braggadocio. Bothwell seeing that there was no more subterfuge nor excuse, underhand made the Queen to forbid him. After this challenge and answers, Bothwells Complices and Followers were very earnest to fight, but others that had come only for the Queen's sake, became little cold, saying, That Bothwell would do well to fight himself, and spare the blood of divers Gentlemen that were there. Some counselled to delay the Battle till the hamilton's came, whom they did expect. All this the Queen heard with anger; and riding up and down, burst out in tears, and said, They were all cowards and traitors that would not fight. Immediately after, thus vapouring, the Queen pereceiving sundry to leave her, she advised Bothwell to look unto himself, for she said to him, She would render herself unto the Noblemen. Upon this she sent for james Kirkaldie of Grange, 
Note how God changeth things in a moment.  with whom she kept discourse for a while, till that she was assured that Bothwell was out of danger. Then she went to the Lords, whom she did entertain with many fair words, telling them, That it was neither fear, nor want of hope of victory, that made her come unto them, but a mere desire to spare shedding of innocent blood: Withal she promised to be ruled and advised by them. With this she was received with all respect: But shortly after, declaring that she would go to the hamilton's, with promise to return, they restrained her liberty, and brought her along with them to Edinburgh at night: She was very slow in marching, looking to be rescued by the hamilton's; but in vain: She lay that night in the Provest his house. The next day, the Lords sent the Queen to the Castle that is within an Isle of Lochlevin. Sir james Balfour seeing the Queen committed, and Bothwell consequently defeated, he capitulated with the Lords for the delivery of the Castle. Bothwell finding himself thus in disorder, sent a servant to Sir james Balfour, to save a little silver Cabinet, which the Queen had given him. Sir james Balfour delivers the Cabinet to the messenger, and underhand giveth of it to the Lords. In this Cabinet had Bothwell kept the Letters of privacy he had from the Queen: Thus he kept her Letters, to be an awe-bond ●pon her, in case her affection should change. By the taking of this Cabinet, many particulars betwixt the Queen and Bothwell were clearly discovered. These Letters were after printed: They were in French; with some Sonnets of her own making.  
Few days after the commitment of the Queen, the Earl of Glencarne with his domestics, went to the Chapel of Halyrud-house, where he broke down the Altars and the Images: Which fact, as it did content the zealous Protestants, so it did highly offend the popishly affected. The Nobles, who had so proceeded against Bothwell, and dealt so with the Queen, hearing that the hamilton's had a great number of men, and had drawn the Earls of Argyle and Huntley to their side, sent to Hamilton, desiring those that were there to join with them, for the redress of the disorders of Church and State: But the hamilton's thinking now they had a fair occasion fallen unto them to have all again in their hands, and to dispose of all according to their own mind, did refuse audience to the Message sent by the Lords,  
Upon this, the Lords moved the general Assembly than met in Edinburgh, in the month of june, to write to the Lords that either were actually declared for the hamilton's, or were neuters: And so several Letters were directed to the Earls of Argyle, Huntley, Cathnes, Rothesse's, Crauford, and Menteth; to the Lords Boyd, Drummens, Grame, Cathcart, Yester, Fleming, Levinston, Seaton, Glamnis, Uthiltrie, Grace, Olyphant, Methven, Inderneth, and Somervile; as also to divers other men of note. Besides the Letters of the Assembly, Commissioners were sent from the Assembly, to the Lords abovenamed; to wit, john Knox, john Dowglas, john Row, and john Craig, who had instructions conform to the tenor of the Letters, to desire these Lords and others, to come to Edinburgh, and join with the Lords there, for the settling of God's true Worship in the Church, and policy reform according to God's Word, a maintenance for the Ministers, and support for the poor: But neither the Commissioners nor the Letters did prevail with these men; they excused, That they could not repair to Edinburgh with freedom, where there was so many armed men, and a Garrison so strong: But for the Church-affairs, they would not be any ways wanting, to do what lay in them.  
The Lords at Edinburgh seeing this, joineth absolutely with the Assembly (which had been prorogated to the 20 of july, upon the occasion of these Letters and Commissioners aforesaid) and promiseth to make good all the Articles they thought fit to resolve upon in the Assembly: But how they performed their promises, God knows always. The Articles they agreed upon were these:  



1. THat the Acts of Parliament holden at Edinburgh the 24 of August 1560. touching Religion, and abolishing the Pope's Authority, should have the force of a public Law; and consequently this Parliament defended, as a lawful Parliament, and confirmed by the first Parliament that should be kept next.  
2. That the Thirds of the Tithes, or any more reasonable proportion of Benefices, should be allowed towards the maintenance of the Ministry; and that there should be a charitable course taken concerning the exacting of the Tithes of the poor Labourers.  
3. That none should be received in the Universities, Colleges, or Schools, for instruction of the youth, but after due trial both of capacity and probity.  
4. That all crimes and offences against God, should be punished according to God's Word; and that there should be a Law made there-anent, at the first Parliament to be holden.  
5. As for the horrible murder of the late King, husband to the Queen, which was so heinous before God and man, all true professors, in whatsoever rank or condition, did promise to strive that all persons should be brought to condign punishment, who are found guilty of the same crime.  
6. They all promised to protect the young Prince against all violence, lest he should be murdered as his father was; And that the Prince should be committed to the care of four wise and godly men, that by a good Education, he might be fitted for that high Calling he was to execute one day.  
7. The Nobles, Barons, and others, doth promise to beat down and abolish Popery, Idolatry and Superstition, with any thing that may contribute unto it; As also to set up and further the true Worship of God, his Government, the Church, and all that may concern the purity of Religion and life; And for this to convene and take Arms, if need require.  
8. That all Princes and Kings hereafter in this Realm, before their Coronation, shall take Oath to maintain the true Religion now professed in the Church of Scotland, and suppress all things contrary to it, and that are not agreeing with it.     
To these Articles subscribed the Earls of Morton, Glencarne, and Mar, the Lords Hume, Ruthen, Sanchar, Lindsey, Grame, Inermeth, and Uchiltrie, with many other Barons, besides the Commissioners of the Burroughs.  
This being agreed upon, the Assembly dissolved. Thereafter the Lords Lindsey and Ruthuen were sent to Lochlevin to the Queen, to present unto her two Writs; the one contained a Renounciation of the Crown and Royal Dignity, in favour of the Prince her son; with a Commission to invest him into the Kingdom, according to the manner accustomed: Which, after some reluctancy with tears, she subscribed, by the advice of the Earl of Athole, who had sent to her; and of Secretary Lethington, who had sent to her Robert Melvill for that purpose: So there was a Procuration given to the Lords Lindsay and Ruthuen, by the Queen, to give up and resign the Rule of the Realm, in presence of the States.  
The second Writ was, To ordain the Earl of Murray Regent, during the Prince's minority, if he would accept the Charge: And in case he refused, the Duke Chattellarault, the Earls of Lenox, Argyle, Athole, Morton, Glencarne and Marre, should govern conjointly.  
These Writs were published the 29 of july, 1567. at the Market-Crosse of Edinburgh: Then at Sterlin was the Prince Crowned King, where john Knox made the Sermon: The Earl Morton and the Lord Hume, took the Oath for the King, That he should constantly live in the Profession of the true Religion, and maintain it; And that he should govern the Kingdom according to Law thereof, and do Justice equally to all.  
In the beginning of August, the Earl Murray being sent for, cometh home; in all haste he visits the Queen at Lochlevin, strives to draw the Lords that had taken part with the hamilton's, or were neuters, to join with those that had bound themselves to stand for the King's Authority: He was very earnest with divers, by reason of their old friendship; but to little purpose. The twentinth of August, he received the Regency, after mature and ripe deliberation, at the desire of the Queen, and Lords that were for the King, and so was publicly proclaimed Regent, and Obedience showed unto him by all that stood for the young King.   
The end of the History of the Church of Scotland, till the year 1567. and Month of August.  

THE APPELLATION OF JOHN KNOX, From the cruel and most unjust Sentence pronounced against him, by the false Bishops and Clergy of Scotland: With his Supplication and Exhortation to the Nobility, States, and Communality of the same Realm.  
To the Nobility and States of SCOTLAND: JOHN KNOX wisheth Grace, Mercy and Peace, from God the Father of our Lord jesus Christ, with the Spirit of righteous judgement.  
IT is not only the love of this Temporal life (Right Honourable) neither yet the fear of Corporal death, that moveth me at this present to expose unto you the injuries done against me; and to crave of you, as of lawful Powers by God appointed, redress of the same; But partly it proceedeth from that reverence which every man oweth to God's eternal Truth: And partly, from a love which I bear to your Salvation, and to the Salvation of my Brethren abused in that Realm, by such as have no fear of God before their eyes. It hath pleased God of his infinite mercy, not only to illuminate the eyes of my mind, and so to touch my dull heart, that clearly I see, and by his grace unfeignedly believe, That there is no other name given to men under the heaven in which Salvation consisteth, save the Name of JESUS alone, Who by that Sacrifice which he did once offer upon the Cross, hath sanctified for ever all those that shall inherit the Kingdom promised: 
Heb. 10.  But also it hath pleased him of his superaboundant grace, to make and appoint me, most wretched of many thousands, a Witness, Minister and Preacher of the same Doctrine; the sum whereof, I did not spare to communicate with my Brethren, being with them in the Realm of Scotland, 
1 Cor. 3. Mat. 25.  in the year 1556, because I know myself to be a Steward, and that accounts of the Talon committed to my charge, shall be required of me by him, who will admit no vain excuse which fearful men pretend: I did therefore (as God his minister) during the time I was conversant with them (God is record and witness) truly and sincerely, according to the gift granted unto me, divide the Word of Salvation, teaching all men to hate sin, which before God was and is so odious, that none other Sacrifice would satisfy his Justice, except the death of his only Son; and to magnify the mercies of our heavenly Father, who did not spare the substance of his own glory, but did give him to the world, to suffer the ignominious and cruel death of the Cross, 
John 3. Rome 58. 2 Cor. 5.  by that means to reconcile his chosen children to himself: teaching further, what is the duty of such as do believe themselves purged by such a Price, from their former filthiness; to wit, 
Rom. 6. Ephes. 4.5.  That they are bound to walk in the newness of life, fight against the lusts of the flesh, and studying at all times to glorify God by such good works as he hath prepared his people to walk in. 
Ephes. 2.   
In Doctrine I did further affirm (so taught by my Master Christ Jesus) That whosoever denieth him, 
Matth. 10.  yea, or is ashamed of him before this wicked Generation, him shall Christ Jesus deny, and of him shall he be ashamed, when he shall appear in his Majesty: And therefore I feared not to affirm, That of necessity it is, that such as hope for life everlasting, avoid all Superstition, 
Vain Religion, or Idolatry.  vain Religion and Idolatry: Vain Religion and Idolatry, I call whatsoever is done in God's Service or Honour, without the express Commandment of his own Word.  
This Doctrine I did believe to be so conformable to God's holy Scriptures, that I thought no creature could have been so impudent, as to have condemned any Point or Article of the same: Yet nevertheless me, as an heretic, and this Doctrine, as heretical, have your false Bishops and ungodly Clergy condemned, 
A Sentence pronounced.  pronouncing against me a Sentence of death; in testification whereof, they have burned a Picture. From which false and cruel Sentence, and from all judgement of that wicked Generation, I make it known unto your Honours, 
Appellation from the same.  That I appeal to a Lawful and General Council, to such, I mean, as the most ancient Laws and Cannons do approve, to be holden by such, as whose manifest impiety is not to be reform in the same: 
The request of john Knox.  Most humbly requiring of your Honours, That as God hath appointed you Princes in that People, and by reason thereof, requireth of your hands the defence of Innocents' troubled in your Dominion, in the mean time, and till the controversies that this day be in Religion, be lawfully decided, ye receive me, and such others as most unjustly by those cruel Beasts are persecuted, in your defence and Protection.  
Your Honours are not ignorant, That it is not I alone, who doth sustain this Cause against the pestilent Generation of Papists, but that the most part of Germany, the Country of Helvetia, the King of Denmark, the Nobility of Polonia, 
The Petition of Protestants.  together with many other Cities and Churches Reform, appeal from the Tyranny of that Antichrist, and most earnestly call for a Lawful and General Council, wherein may all Controversies in Religion be decided, by the Authority of Gods most sacred Word.  
And unto this same, as said is, do I appeal yet once again, requiring of your Honours to hold my simple and plain Appellation of no less value nor effect, then if it had been made with greater circumstance, solemnity, and ceremony; and that you receive me calling unto you, as to the Powers of God ordained, in your protection and defence, against the rage of Tyrants; not to maintain me in any iniquity, error, or false opinion, but to let me have such equity, as God by his Word, ancient Laws and Determinations of most godly Counsels, grant to men accused or infamed.  
The Word of God wills, That no man shall die, except he be found criminal and worthy of death for offence committed, of which he must be manifestly convinced by two or three witnesses. 
Deut. 17.  Ancient Law do permit just defences to snch as be accused (be their crimes never so horrible.) And godly Counsels wills, That neither Bishop nor person Ecclesiastical whatsoever, accused of any crime, shall sit in Judgement, Consultation, or Council, where the cause of such men as do accuse them is to be tried.  
These things require I of your Honours to be granted unto me, to wit; That the Doctrine which our adversaries condemn for heresy, 
The Petition of john Knox.  may be tried by the simple and plain Word of God; That just Defences be admitted to us that sustain the Battle against this pestilent Generation of Antichrist; And that they be removed from judgement in our Cause, seeing that our accusation is not intended against any one particular person, but against that whole kingdom, which we doubt not to prove to be a power usurped against God, 
Note well.  against his Commandment, and against the Ordinance of Christ Jesus established in his Church by his chief Apostles; Yea, we doubt not to prove the kingdom of the Pope, to be the kingdom and power of Antichrist. And therefore, my Lords, I cannot cease in the Name of Christ Jesus, to require of you, That the matter may come to examination, and that ye the States of the Realm, by your Authority, compel such as will be called Bishops, not only to desist from their cruel murdering of such as do study to promote God's glory, in detecting and disclosing the damnable impiety of that Man of Sin the Roman Antichrist; but also that ye compel them to answer to such crimes as shall be laid to their charge, for not righteously instructing the Flock committed to their cares.  
But here I know two things shall be doubted: 
Answer: 1. To Objections.  The former, Whether that my Appellation is lawful, and to be admitted, seeing that I am condemned as an heretic: And secondly, Whether your Honours are bound to defend such as call for your support in that case, seeing that your Bishops (who in matters of Religion claim all Authority to appertain to them) have by their sentence already condemned me.  
The one and the other I nothing doubt most clearly to prove: First, That my Appellation is most lawful and just: And secondly, That your Honours cannot refuse to defend me thus calling for your aid; for in refusing, ye declare yourselves rebellious to God, maintainers of murderers, and shedders of innocent blood. 
Note.   

The Appellation is just and lawful.  How just cause I have by the Civil Law (as for their Canon, it is accursed of God) to appeal from their unjust sentence, my purpose is not to make long discourse; Only I will touch the points which all men confess to be the just causes of Appellation: first, Lawfully could I not be summoned by them, being for that time absent from their Jurisdiction, charged with the Preaching of Christ's Evangell in a free City, not subject to their Tyranny.  
Secondly, To me was no intimation made of their summons, but so secret was their surmised malice, that the Copy of summons being required, was denied.  
Thirdly, To the Realm of Scotland could I have had no free nor sure access, being before compelled to quit the same by their unjust Tyranny.  
And lastly, To me they neither could nor can be competent and indifferent Judges, for that, before any summons were raised against me, I had accused them by Letters published to the Queen Dowager, and had intended against them all crimes, offering myself, with hazard of life, to prove the same, for the which they are not only unworthy of Ecclesiastical Authority, but also of any sufferance within a Commonwealth professing Christ. This my accusation preceding their summons, neither by the Law of God, neither yet by the law of man, can they be to me competent Judges, till place be granted unto me openly to prove my accusation intended against them, and they be compelled to make answer, as criminals: For I will plainly prove, That not only Bishops, but also Popes, have been removed from all Authority, and pronouncing of judgement, till they have purged themselves of accusations laid against them. Yea, further I will prove, That Bishops and Popes have most justly been deprived from all Honours and administration, for smaller crimes than I have to charge the whole rabble of your Bishops.  

God's Messengers may appeal from unjust sentences, and Civil powers are bound to admit them.  But because this is not my chief ground, I will stand content for this present to show, That it is lawful to God's Prophets, and to Preachers of Christ Jesus, to appeal from the sentence and judgement of the visible Church, to the knowledge of the Temporal Magistrate, who by God's Law is bound to hear their causes, and to defend them from Tyranny.  
The Prophet jeremy was commanded by God to stand in the court of the House of the Lord, 
Jer. 26.  and to preach this Sermon, in effect; That jerusalem should be destroyed, and be exposed in opprobry to all Nations of the earth; And that also that famous Temple of God should be made desolate, like unto Sylo, because the Priests, the Prophets, and the people, did not walk in the Law which God hath proposed unto them, neither would they obey the voices of the Prophets whom God sent to call them to repentance.  
For this Sermon, was jeremy apprehended, and a sentence of death pronounced against him, and that by the Priests, by the Prophets, and by the People: which things being bruited in the ears of the Princes of juda, they passed up from the King's House, to the Temple of the Lord, and sat down in Judgement for further knowledge of the cause: But the Priests and Prophets continued in their cruel sentence which before they had pronounced, saying, This man is worthy of death; for he hath prophesied against this City, as your ears have heard. But jeremy, so moved by the holy Ghost, began his defence against that their tyrannous sentence, in these words; The Lord (saith he) hath sent me to prophesy against this House, and against this City, 
Advert.  all the words which you have read. Now therefore make good your ways, and hear the voice of the Lord your God, and then shall he repent of the evil which he hath spoken against you. And as for me, behold, I am in your hands (so doth he speak to the Princes) do to me as you think good and right: Nevertheless, know you this most assuredly, That if ye murder or slay me, ye shall make yourselves, this City, and the inhabitants of the same, criminal and guilty of innocent blood; for of a truth the Lord hath sent me to speak in your ears all these words.  
Then the Princes and the people (saith the Text) said, 
The Princes did absolve the Prophet, whom the Priests had condemned.  This man is not worthy of death, for he hath spoken to us in the Name of the Lord our God. And so, after some contention, was the Prophet delivered from that danger. This fact and history manifestly proveth whatsoever before I have affirmed; to wit, That it is lawful for the servants of God to call for the help of the Civil Magistrate, against the sentence of death, if it be unjust, by whomsoever it is pronounced; And also that the Civil Sword hath power to repress the fury of the Priests, and to absolve whom they have condemned: For the Prophet of God was condemned by those, who then only in earth were known to be the visible Church; to wit, the Priests and Prophets who were in jerusalem, 
Deut. 17.  the successors of Aaron, to whom was given a charge to speak to the people in the Name of God, and a Precept given to the people to hear the Law from their mouths; to the which if any should be rebellious or inobedient, he should die the death without mercy. These men, I say, thus authorized by God, first did excommunicate jeremy, for that he did Preach otherwise then did the common sort of Prophets in jerusalem: And last, apprehended him, as you have heard, pronouncing against him this sentence afore-written; from the which nevertheless the Prophet appealed, that is, Sought help and defence against the same, and that most earnestly did he crave of the Princes: For albeit he saith, I am in your hands, do with me as ye think righteous, he doth not contemn or neglect his life, as though he regarded not what should become of him, but in those his words most vehemently did he admonish the Princes and Rulers of the people, giving them to understand what God should require of them; 
The meaning of these words, I am in your hands, etc.  as if he should say, Ye Princes of juda, and Rulers of the people, to whom appertaineth indifferently to judge betwixt party and party, to justify the just man, and to condemn the malefactor, 
Deut 17. Jerem 1. Deut 1 10.  you have heard a sentence of death pronounced against me, by those whose lips ought not to speak deceit, because they are sanctified and appointed by God himself, to speak his Law, and to pronounce judgement with equity; but as they have left the living God, and have taught the people vanity, so are they become mortal enemies to all Gods true servants, of whom I am one, rebuking their iniquity, apostasy and defection from God, which is the only cause they seek my life. But a thing most contrary to all equity, law and justice it is, that I, a man sent of God, to call them, his people, and you again to the true service of God, from the which you are all declined, shall suffer the death, because that my enemies do so pronounce sentence. I stand in your presence, whom God hath made Princes, your power is above their Tyranny, before you do I expose my cause, I am in your hands, and cannot resist to suffer what ye think just: But lest that my lenity and patience should either make you negligent in the defence of me in my just cause, appealing to your judgement, either yet encourage my enemies in seeking my blood, this one thing I dare not conceal, That if you murder me (which thing ye do, if ye defend me not) ye make not only my enemies guilty of my blood, but also yourselves, and this whole City. By these words, I say, it is evident, That the Prophet of God, being condemned by the Priests, and by the Prophets of the visible Church, did seek aid, support and defence at the Princes and temporal Magistrates, threatening his blood to be required at their hands, if they, by their Authority, did not defend him from the fury of his enemies; alleging also just causes of his Appellation, and why he ought to have been defended; to wit, That he was sent of God to rebuke their vices and defection from God; That he taught no Doctrine which God before had not pronounced in his Law; 
The causes of his Appellation, and why he ought to have been defended.  That he desired their conversion to God, continually calling upon them to walk in the ways which God had approved; and therefore doth he boldly crave of the Princes, as of God's Lieutenants, to be defended from the blind rage and tyranny of the Priests, notwithstanding that they claimed to themselves Authority to judge all matters of Religion. And the same did he when he was cast in prison, and thereafter was brought to the presence of King Zedechias. After, I say, he had defended his innocency, affirming, That he neither had offended against the King, against his servants, nor against the people, at last he made intercession to the King for his life, 
Jerem. 38.  saying, But now, my Lord the King, take heed, I beseech thee, let my prayer fall into thy presence, command me not to be carried again into the house of Jonathan the Scribe, that I die not there.  
And the Text witnesseth, That the King commanded the place of his imprisonment to be changed. Whereof it is evident, That the Prophet did ofter than once seek help at the Civil power; and that first the Princes, and thereafter the King did acknowledge, That it appertained to their Office to deliver him from the unjust sentence which was pronounced against him. If any man think that jeremy did not appeal, because he only declared the wrong done unto him, and did but crave defence according to his innocency, let the same man understand, That none otherwise do I appeal from that false and cruel sentence which your Bishops pronounced against me; 
Just cause of Appellation.  Neither yet can there be any just cause of Appellation, but innocency, or suspicion to be hurt, whether it be by ignorance of a Judge, or by malice and corruption of those, who under the title of Justice, do exercise Tyranny. If I were a thief, murderer, blasphemer, open adulterer, or any offender whom God's Word commandeth to suffer for a crime committed, my Appellation were vain, and to be rejected: But I being innocent, yea, the Doctrine which your Bishops have condemned in me being Gods Eternal Verity, have no less liberty to crave your defence against that cruelty, than had the Prophet jeremy to seek aid of the Princes and King of juda. But this shall more plainly appear in the fact of Saint Paul, who after that he was apprehended in jerusalem, 
Act. 22, 23, 24, & 25.  did first claim the liberty of the Roman Citizens, for avoiding torment, when the Captain would have examined him by questions: Thereafter in the Council, where no righteous judgement was to be hoped for, he affirmed that he was a Pharisee, and that he was accused of the Resurrection of the dead, and last, in the presence of Festus, he appealed from all knowledge and judgement of the Priests at jerusalem, to the Emperor: Of which last Point, because it doth chiefly appertain to this my cause, I will somewhat speak.  
After that Paul had divers times been accused, as in the Acts of the Apostles is manifest, at the last the chief Priests and their faction came to Caesarea, with Festus the Precedent, who presented unto them Paul in Judgement, whom they accused of horrible crimes, which nevertheless they could not prove, the Apostle maintaining, That he had offended neither against the Law, neither against the Temple, neither yet against the Emperor.  
But Festus willing to gratify the jews, said to Paul, Wilt thou go up to Jerusalem, and there be judged of these things in my presence? 
Act. 25.  But Paul said, I stand at the justice Seat of the Emperor, where it behoveth me to be judged; I have done no wrong to the jews, as thou better knowest: If I have done any thing unjustly, or yet committed crime worthy of death, I refuse not to die: But if there be nothing of these things true whereof they accuse me, no man may give me to them: I appeal to Caesar. It may appear at the first sight, That Paul did great injury to Festus the Judge, and to the whole Order of the Priesthood, who did hope greater equity in a cruel tyrant, then in all that Session, and learned company: which thing, no doubt, Festus did understand pronouncing these words, Hast thou appealed to Caesar? Thou shalt go to Caesar. As if he would say, I, as a man willing to understand the truth, before I pronounce sentence, have required of thee to go to jerusalem, where the learned of thine own Nation may hear thy Cause, and discern in the same. The controversy standeth in matters of Religion; thou art accused as an apostate from the Law, as a violator of the Temple, and a transgressor of the Traditions of their Fathers; in which matters I am ignorant, and therefore desire information by those that be learned in the same Religion whereof the question is▪ and yet dost thou refuse so many godly Fathers to hear thy cause, and dost appeal to the Emperor, preferring him to all our judgements, of no purpose, belike, but to delay time. Thus, I say, it might have appeared that Paul did not only injury to the Judge and to the Priests, but also that his cause was greatly to be suspected, partly for that he did refuse the judgement of those that had most knowledge (as all men supposed) of God's Will and Religion; and partly, because he appealed to the Emperor, who then was at Rome, far absent from jerusalem, a man ignorant of God, and enemy to all virtue. But the Apostle considering the nature of his enemies, and what things they had intended against him, even from the first day he began freely to speak in the Name of Christ, did not fear to appeal from them, and from the Judge that would have gratified them. They had professed themselves plain enemies to Christ Jesus, 
Why Paul would admit none of the Leviticall order to judge in his cause.  and to his blessed Evangell, and sought the death of Paul, yea, even by factions and treasonable conspiracy, and therefore by no means would he admit them either as Judges in his cause, or auditors of the same, as Festus required; But grounding himself upon strong reasons, to wit, That he had not offended the Jews, neither against the Law, but that he was innocent, therefore that no Judge ought to give him into the hands of his enemies: grounding, I say, his Appellation upon these reasons, he neither regarded the displeasure of Festus, 
Upon what reasons the Appellation of Paul was grounded.  neither yet the brute of the ignorant multitude, but boldly did appeal from all cognoscance of them, to the judgement of the Emperor, as said is. By these two examples, I doubt not but your Honours do understand, That it is lawful to the servants of God, oppressed by tyrannts, to seek remedy against the same, be it by appellation from their sentence, or by imploring the help of Civil Magistrates: For what God hath approved in jeremy and Paul, he can condemn in none that are so dealt withal. I might allege some History of the primitive Church serving to the same purpose; as of Ambrose and Athanasius, of whom, the one would not be judged but at Milan, where that his Doctrine was heard of all his Church, and received and approved by many: And the other would in no wise give place to those Counsels, where he knew that men conspiring against the Truth of God, should sit in Judgement and Consultation: But because the Scriptures of God are my only foundation and assurance in all matters of weight and importance, I have thought the two former testimonies sufficient, as well to approve my Appellation reasonable and just, as to declare to your Honours, That with safe conscience ye cannot refuse to admit the same. If any think it arrogancy or foolishness in me to compare myself with jeremy and Paul, let the same man understand, 
The cause is to be regarded, and not the persons.  That as God is immutable, so is the Verity of his glorious Evangell of equal dignity, whensoever it is impugned, be the members suffering never so weak. What I think touching mine own person, God will reveal, when the secrets of all hearts shall be disclosed: and such as with whom I have been conversant, can witness what arrogancy or pride they espy in me. But touching the Doctrine and cause which that adulterous and pestilent Generation of Antichrists servants (who will be called Bishops amongst you) have condemned me, I neither fear nor shame to confess and avow before man and Angel, to be the Eternal Truth of the Eternal God. And in that case I doubt not to compare myself with any member in whom the Truth hath been impugned, since the beginning: For as it was the Truth which jeremy did Preach, in these words; The Priests have not known me (saith the Lord) but the Pastors have treacherously declined and fallen back from me. 
Jerem. ●.  The Prophets have Prophesied in Baal, 
Jerem. 1.  and have gone after those things which cannot help. My people have left the fountain of living Water, and have digged to themselves pits, which can contain no water.  
As it was a truth, That the Pastors and Watchmen in the days of Isaiah, 
Isai. 56.  were become dumb dogs, blind, ignorant, proud and avaricious. And finally, as it was a truth, That the Princes and the Priests were murderers of Christ Jesus, and cruel persecutors of his Apostles, so likewise it is a truth (and that most infallible) That those who have condemned me (the whole rabble of the Papistical Clergy) have declined from the true Faith, 
Act. 3 & 4.  have given ear to deceivable spirits, and to doctrine of devils; are the stars fallen from the heaven to the earth, are fountains without water; and finally, 
Judas 1. 2 Pet. 2.  are enemies to Christ Jesus, deniers of his virtue, and horrible blasphemers of his death and passion. And further, As that visible Church had no crime, whereof justly they could accuse either Prophets or the Apostles, except their Doctrine only; so have not such as seek my blood other crime to lay to my charge, except, That I affirm, as always I offer to prove, That the Religion which now is maintained by fire and sword, 
Let the cause be noted.  is no less contrarious to the true Religion taught and established by the Apostles, then is darkness to light, or the devil to God; And also, That such as now do claim the title and name of Church, are no more the elect Spouse of Christ Jesus, then was the Synagogue of the Jews the true Church of God, when it crucified Christ Jesus, condemned his Doctrine, and persecuted his Apostles. And therefore seeing that my Battle is against the proud and cruel hypocrites of this age, as that Battle of those most excellent instruments was against the false Prophets and malignant Church of their ages: Neither ought any man to think it strange that I compare myself with them, with whom I sustain a common cause; Neither ought your Lordship's judge yourselves less addebted and bound to me, calling for your support, than did the Princes of juda think themselves bound to jeremy, whom for that time they delivered, notwithstanding the sentence of death pronounced against him by the visible Church.  
And thus much for the right of my Appellation, which in the bowels of Christ Jesus I require your Honours not to esteem as a thing superfluous and vain, but that ye admit it, and also accept me in your protection and defence, that by you assured, I may have access to my native Country, which I never offended; to the end that freely and openly, in the presence of the whole Realm, I may give my confession of all such Points as this day be in controversy; And also that you, by your authority which ye have of God, compel such as of long time have blinded and deceived both yourselves and the people, to answer to such things as shall be laid to their charge.  
But lest that some doubt remain, 

Answer to an objection or doubt.  
The Petition of john Knox.   That I require more of you, than you of conscience are bound to grant; in few words▪ I hope my Petition to be such, as without God's heavy displeasure ye cannot deny. My Petition is, That ye, whom God hath appointed Heads in your Commonwealth, with single eye do study to promote the glory of God, To provide that your subjects be rightly instructed in his true Religion, That they be defended from all oppression and tyranny, That true Preachers may be maintained, and such as blind and deceive the people, together also with all idle bellies, which do rob and oppress the Flock, may be removed and punished, as God's Law prescribeth. And to the performance of every one of these, do your Offices and Names, the Honours and Benefits which ye receive, the Law of God universally given to all men and the examples of most godly Princes, bind and oblige you.  
My purpose is not to labour greatly to prove, That your whole study ought to be, To promote the glory of God; Neither yet will I study to allege all reasons that justly may be brought to prove, That ye are not exalted to reign above your brethren as men without care and solicitude; for these be principles so grafted in Nature, that very Ethnics have confessed the same: For seeing that God only hath placed you in his Chair, hath appointed you to be his Lieutenants, 
The singular honours which Magistrates receive of God, aught to move them with all diligence to promote his Religion.  and by his own Seal hath marked you to be Magistrates, and to rule above your brethren, to whom Nature nevertheless hath made you like in all points (for in conception, birth, life and death ye differ nothing from the common sort of men, but God only as said is, hath promoted you, and of his special favour hath given you this Prerogative, to be called Gods) How horrible ingratitude were it then, that you should be found unfaithful to him, that hath thus honoured you? And further, What a monster were it that you should be proved unmerciful to them, above whom ye are appointed to reign, as fathers above their children? Because, I say, that the very Ethnics have granted, That the chief and first care of Princes, and of such as be appointed to rule above others, ought to be, To promote the glory and honour of their Gods, and to maintain that Religion which they supposed to have been true; And that their second care was, To maintain and defend the subjects committed to their charge in all equity and justice: I will not labour to show unto you what ought to be your study in maintaining Gods true honour, left that in so doing I should seem to make you less careful to God's true Religion, than were the Ethnics over their Idolatry.  

The duty of Magistrates.  But because other Petitions may appear more hard and difficile to be granted, I purpose briefly, but yet freely, to speak what God by his Word doth assure me to be true: 
1.  to wit, first, That in conscience you are bound to punish malefactors, and to defend innocents' imploring your help. Secondly, That God requireth of you to provide that your subjects be rightly instructed in his true Religion; 
2.  and that the same be by you reform, whensoever abuses do creep in by the malice of Satan and negligence of men. 
3.  And lastly, That ye are bound to remove from Honour, and to punish with death (if the crime so require) such as deceive the people, or defraud them of that food of their souls, I mean, God's lively Word. The first and second are most plain by the words of S. Paul, thus speaking of lawful powers.  
Let every soul (saith he) submit himself unto the higher Powers; for there is no power but of God: 
Rom. 13.  Whosoever resisteth therefore the Power, resisteth the Ordinance of God; and they that resist, shall receive to themselves damnation: For Rulers are not to be feared of those that do well, but of those that do evil. Wilt thou then be without fear of the Power? Do that which is good, and so shalt thou be praised of the same: For he is the Minister of God for thy weal: But if thou do that which is evil, fear; for he beareth not the Sword for nought; for he is the Minister of God, to take vengeance on them that do evil.  
As the Apostle in these words most straight commandeth Obedience to be given to lawful powers, pronouncing God's wrath and vengeance against such as shall resist the Ordinance of God; so doth he assign to the powers their Offices, which be, To take vengeance upon evil doers, To maintain the well doers, and so to minister and rule in their Office, that the subjects by them may have a Benefit, and be praised in well doing. Now if you be powers ordained by God, (and that I hope all men will grant) then by the plain words of the Apostle is the Sword given unto you by God, for maintenance of the innocent, and for punishment of malefactors: But I, and my brethren with me accused, do offer not only to prove ourselves innocents' in all things laid to our charge, but also we offer most evidently to prove your Bishops to be the very pestilence, who have infected all Christianity: And therefore by the plain Doctrine of the Apostle, you are bound to maintain us, and punish the other, being evidently convinced, and proved criminal. Moreover, the former words of the Apostle do teach, 
In what Points powers are bound to their subjects.  How far high powers are bound to their subjects; to wit, That because they be God's Ministers, by him ordained for the profit and utility of others, most diligently ought they to attend upon the same. For that cause assigneth the holy Ghost, commanding subjects to obey, 
Rom. 13.  and to pay Tribute, saying, For this do you pay Tribute and Toll; that is, Because they are Gods Ministers, bearing the Sword for your utility. Whereof it is plain, That there is no honour, without a charge annexed. And this one point I wish your wisdoms deeply to consider, That God hath not placed you above your Brethren, to reign as Tyrants, without respect of either profit or commodity. You hear the holy Ghost witness the contrary, affirming, That all powers be God's Ministers, ordained for the weal, profit, and salvation of their subjects, and not for their destruction. Could it be said (I beseech you) That Magistrates enclosing their subjects in a City without all victuals, or giving unto them no other victuals but such as were poisoned, 
Let the similitude be noted.  did rule for the profit of their subjects? I trust that none would be so foolish as so to affirm; but that rather every discreet person would boldly affirm, That such as so did, were unworthy of Regiment. If we will not deny that which Christ Jesus affirmeth to be a truth infallible; to wit, That the soul is greater and more precious than is the body, then shall we easily espy how unworthy of Authority be those that this day debar their subjects from hearing of God's Word, and by fire and sword compel them to feed upon the very poison of their souls, the damnable Doctrine of Antichrist. And therefore in this point, I say, I cannot cease to admonish your Honours diligently to take heed over your charge, which is greater than the most part of men suppose. 
It is not enough that Rulers do not oppress their subjects.  It is not enough that you abstain from violent wrong and oppression which ungodly men exercise against their subjects; but ye are further bound, to wit, That ye rule above them for their weal; which we cannot do, if that ye either by negligence not providing true Pastors, or yet by your maintenance of such as be ravening Wolves, suffer their souls to starve and perish for lack of the true food, which is Christ's Evangell sincerely preached: It will not excuse you in his presence who will require account of every Talon committed to your charge, to say, That ye supposed that the charge of the souls had been committed to your Bishops. No no, my Lords, so ye cannot escape God's judgement; for if your Bishops be proved to be no Bishops, but deceivable thiefs, 
The offer of john Knox, and his accusation intended against the Papistical Bishops.  and ravening wolves (which I offer myself to prove by God's Word, by Law and Counsels, yea, by the judgement of all the godly learned, from the primitive Church to this day) then shall your permission and defence, be reputed before God a participation with their theft and murder: For thus accused the Prophet Isaiah the Princes of jerusalem: 
Isaiah 1.  Thy Princes (saith he) are apostates, (that is, obstinate refusers of God) and they are companions of thiefs. This grievous accusation was laid against them, albeit that they ruled in that City, which sometime was called Holy, where then were the Temple, Rites, and Ordinances of God; because that not only they were wicked themselves, but chiefly because they maintained wicked men, their Priests and false Prophets, in honours and authority: If they did not escape this accusation of the holy Ghost in that age, look ye neither to scape the accusation nor the judgement of wicked men; 
Jerem 23. & 27.  to wit, That the one and the other shall drink the Cup of God's wrath and vengeance together. And lest ye should deceive yourselves, 
Ezech. 13. Hosa 4.  esteeming your Bishops to be virtuous and godly, this do I affirm, and offer myself to prove the same, That more wicked men than be the whole rabble of your Clergy, were never from the beginning universally known in any age; yea, Sodom and Gomorra may be justified in respect of them; for they permitted just Lot to dwell amongst them without any violence done to his body, which that pestilent Generation of your shaved sort doth not, but most cruelly persecute by fire and sword the true members of Christ's Body, for no other cause, but for the true service and honouring of God. And therefore I fear not to affirm that, which God will one day justify, That by your Offices ye are bound, not only to repress their tyranny, but also to punish them as thiefs and murderers, as Idolaters, 
Note.  and blasphemers of God; and in their rooms ye are bound to place true Preachers of Christ's Evangell, for the instruction, 
If Powers provide not for instruction of their subjects, they do never rule above them for their Profit.  comfort, and salvation of your subjects, above whom else shall never the holy Ghost acknowledge, That you rule in justice for their profit. If ye pretend to possess the Kingdom with Christ Jesus, ye may not take example neither by the ignorant multitude of Princes, neither by the ungodly and cruel Rulers of the earth, of whom some pass their time in sloth, insolency and riot, without respect had to God's honour, or to the salvation of of their brethren; and others most cruelly oppress, with proud Nimrod, such as be subject to them. But your pattern and example must be the practice of those whom God hath approved by the testimony of his Word, as after shall be declared.  
Of the premises it is evident, That to lawful powers is given the Sword, for punishment of malefactors, for maintenance of innocents', and for the profit and utility of their subjects. Now let us consider, Whether the Reformation of Religion fallen in decay, and punishment of false Teachers, do appertain to the Civil Magistrate and Nobility of any Realm. 
What Satan hath obtained of the blind world.  I am not ignorant that Satan of old time, for maintenance of his darkness, hath obtained of the blind world two chief points: The former, He hath persuaded to Princes, Rulers, and Magistrates, That the feeding of Christ's Flock appertaineth nothing to their charge, but that it is rejected upon the Bishops, and State Ecclesiastical. And secondly, That the Reformation of Religion, be it never so corrupt, and the punishment of such as be sworn Soldiers in their kingdom, are exempted from all Civil power, and are reserved to themselves, and to their cognizance. But that no offender may justly be exempted from punishment; and that the ordering and reformation of Religion, with the instruction of subjects, doth especially appertain to the Civil Magistrate, shall Gods perfect Ordinance, his plain Word, and the facts and examples of those that of God are highly praised, most evidently declare.  
When God did establish his Law, Statutes and Ceremonies in the midst of Israel, 
The matters and Reformation of Religion appertain to the care of the Civil power.  he did not exempt the matters of Religion from the power of Moses, but as he gave him charge over the Civil policy, so he put in his mouth and his hand; that is, he first revealed to him, and thereafter commanded to put in practice whatsoever was to be taught or done in matters of Religion. Nothing did God reveal particularly to Aaron, but altogether was he commanded to depend from the mouth of Moses: 
Exod. 21.24, 25, etc.  Yea, nothing was he permitted to do to himself, or to his children, either in his or their Inauguration and Sanctification to the Priesthood, 
Note.  but all was committed to the care of Moses, and therefore were these words so frequently repeated to Moses, Thou shalt separate Aaron and his sons from the midst of the people of Israel, 
Exod. 28.  that they may execute the Office of the Priesthood; thou shalt make them Garments, thou shalt anoint them, thou shalt wash them, thou shalt fill their hands with Sacrifice. And so forth of every Rite and Ceremony that was to be done unto them, especial commandment was given unto Moses, That he should do it. Now if Aaron and his sons were subject to Moses, that they did nothing but at his commandment, Who dare be so bold as to affirm, That the Civil Magistrate hath nothing to do in matters of Religion? For seeing that than God did so straight require, That even those who did bear the figure of Christ, should receive from the Civil power as it were their Sanctification, and entrance into their Office: And seeing also that Moses was so far preferred to Aaron, that the one commanded, and the other did obey, Who dare esteem that the Civil power is now become so profane in God's eyes, that it is sequestered from all intromission with the matters of Religion. The holy Ghost in divers places declareth the contrary. For one of the chief Precepts commanded to the King, when that he should be placed in his Throne, was to write the example of the Book of the Lords Law, that it should be with him, that he might read in it all the days of his life, that he might learn to fear the Lord his God, and to keep all the words of his Law and his Statutes to do them. This Precept he requireth, not only that the King should himself fear God, keep his Law and Statutes, but that also he, as the chief Ruler, should provide that Gods true Religion should be kept inviolated of the people and flock which by God was committed to his charge. 
The facts of godly Kings are an interpretation of the Law, and declaration of ●heir power.  And this did not only David and Solomon perfectly understand, but also some godly Kings in juda, after the apostasy and idolatry that infected Israel by the means of jeroboam, did employ their understanding, and execute their power in some notable Reformations: For Asa and josaphat Kings in juda, finding the Religion altogether corrupt, did apply their hearts (saith the holy Ghost) to serve the Lord, and to walk in his ways: And thereafter doth witness, That Asa removed from Honours his mother (some say grandmother) because she had committed, and laboured to maintain Idolatry. And josaphat did not only refuse strange gods himself, 
2 Paral. 14. & 17  but also destroying the chief Monuments of Idolatry, did send forth the Levites to instruct the people. Whereof it is plain, That the one and the other did understand such Reformations to appertain to their duties. 
Note.  But the facts of Ezechias and of josias do more clearly prove the power and duty of the Civil Magistrate in Reformation of Religion: Before the Reign of Ezechias Religion was so corrupt, that the doors of the House of the Lord were shut up, the Lamps were extinguished, no Sacrifice was orderly made: 
2 Paralip 19  But in the first year of his Reign, in the first month of the same, did the King open the doors of the Temple, bring in the Priests and Levites, and assembling them together, did speak unto them as followeth: 
Adver● that the King taketh upon him to command the Priests.  Hear me, O ye Levites, and be ye sanctified now, and sanctify also the House of the Lord God of your fathers, and carry forth all filthiness (he meaneth, All monuments and vessels of Idolatry) for our fathers have transgressed, and have committed wickedness in the eyes of the Eternal our God, they have left him, and turned their faces from the Tabernacle of the Lord; and therefore is the wrath of the Lord come upon Juda and Jerusalem: Behold, our fathers have fallen by the sword, our sons, daughters, and wives are led into Captivity: But now have I purposed in my heart to make a Covenant with the Lord God of Israel, that he may turn the wrath of his fury from us. And therefore my sons (he sweetly exhorteth) be not faint, for the Lord hath chosen you to stand in his presence, and to serve him.  
Such as be not more than blind, clearly may perceive that the King doth acknowledge, That it appertained to his charge, To reform the Religion. To appoint the Levites to their charges, and To admonish them of their Duty and Office: Which thing he most evidently declareth, writing his Letters to all Israel, to Ephraim and Manasses, and sent the same by the hands of Messengers, having this tenor:  
You sons of Israel, return to the Lord God of Abraham, Isaac, and Israel, and he shall turn to the residue that resteth from the hands of Assur: 
2 Paral. 30.  Be not as your fathers and as your brethren were, who have transgressed against the Lord God of their fathers, who hath made them desolate, as you see. Hold not your heart therefore, but give your hand unto the Lord, return unto his Sanctuary, serve him, and he shall show mercy unto you, to your sons and daughters that be in Bondage; for he is pitiful, and easy to be entreated.  
Thus far did Ezechias by Letters and Messengers provoke the people, declined from God, to repentance; not only in juda where he reigned lawful King, 
Note.  but also in Israel, subject then to another King. And albeit that by some wicked men his Messengers were mocked, yet as they lacked not their just punishment (for within six days after Samaria was destroyed, and Israel led captive by Salmanazar) so did not the zealous King Ezechias desist to prosecute his duty in restoring the Religion to God's perfect Ordinance, removing all abominations.  

2 Paral 35.  The same is to be read of josias, who did not only restore the Religion, but did further destroy all Monuments of Idolatry which of long time had remained: For it is written of him, That after that the Book of the Law was found, and that he asked counsel at the Prophetess Hulda, he sent and gathered all the Elders of juda and jerusalem, 
2 Reg. 23.  and standing in the Temple of the Lord, he made a Covenant, That all the people, from the great to the small, should walk after the Lord, should observe his Law, Statutes, and Testimonies, with all their heart, and with all their soul; and that they should ratify and confirm whatsoever was written in the Book of God. He further commanded Hilkias the high Priest, 
The King commanded the Priests.  and the Priests of the inferior Order, That they should carry forth of the Temple of the Lord all the vessels that were made to Baal, which he burned, and did carry their powder to Bethel. He did further destroy all Monuments of Idolatry, yea, even those that had remained from the days of Solomon; he did burn them, stamp them to Powder, whereof one part he scattered in the brook Kidron, and the other part upon the Sepulchers and Graves of the Idolaters, whose bones he did burn upon the Altars where before they made Sacrifice not only in juda, but also in Bethel, where jeroboam had erected his Idolatry: yea, he further proceeded, and did kill the Priests of the high places, who were Idolaters, and had deceived the people; he did kill them, I say, and burned their bones upon their own Altars, and so returned to jerusalem. This Reformation made josias, and for the same obtained this Testimony of the holy Ghost, That neither before him nor after him was there any such King, who returned to God with his whole soul, and with all his strength, according to all the Law of Moses.  
Of which Histories it is evident, That the Reformation of Religion in all points, together with the punishment of false Teachers, doth appertain to the power of the Civil Magistrate: For what God required of them, his justice must require of others having the like charge and Authority; what he did approve in them, he cannot but approve in all others who with like zeal and sincerity do enterprise to purge the Lords Temple and Sanctuary. What God required of them, it is before declared; to wit, That most diligently they should observe his Law, Statutes and Ceremonies. And how acceptable were their facts to God, doth he himself witness; 
2 Par. 32.  For to some he gave most notable Victories without the hand of man; and in their most desperate dangers, did declare his especial favour towards them by signs supernatural: To other he so established the Kingdom, that their enemies were compelled to stoop under their feet. And the names of all he hath registered not only in the Book of life, but also in the blessed remembrance of all posterities since their days, which also shall continue till the coming of the Lord Jesus, who shall reward with the Crown of Immortality not only them but also such as unfeignedly study to do the will, and to promote the glory of his heavenly father in the midst of this corrupted Generation. In consideration whereof ought you, my Lords, all delay set apart, to provide for the Reformation of Religion in your Dominions and Bounds, which now is so corrupt, that no part of Christ's Institution remaineth in the Original purity; and therefore of necessity it is, That speedily ye provide for Reformation, or else ye declare yourselves not only void of love towards your subjects, but also to live without care of your own salvation, yea, without all fear and true reverence of God. Two things perchance may move you to esteem these histories before briefly touched, to appertain nothing to you: 
The facts of the godly Kings in juda, do appertain to the powers amongst the Gentiles professing Christ's.  First, Because you are no Jews, but Gentiles. And secondly, Because you are no Kings, but Nobles in your Realm. But be not deceived; for neither of both can excuse you in God's presence from doing his duty, for it is a thing more than certain, That whatsoever God required of the Civil Magistrate in Israel or juda concerning the observation of true Religion during the time of the Law, the same doth he require of lawful Magistrates professing Christ Jesus in the time of the Gospel, as the holy Ghost hath taught us by the mouth of David (Psal. 2.) saying, Be learned, you that judge the earth, kiss the Son, lest that the Lord wax angry, and that ye perish away. This Admonition doth not extend to the Judges under the Law only, but doth also include all such as be promoted to Honours in the time of the Gospel, when Christ Jesus doth reign and fight in his Spiritual Kingdom, whose enemies in that Psalm be first most sharply taxed, their fury expressed, and vanity mocked; and then are Kings and Judges, who think themselves free from all Law and Obedience, commanded to repent their former blind rage; and Judges are charged to be learned; and last, are commanded to serve the Eternal God in fear, to rejoice before him in trembling, to kiss the Son, that is, To give him most humble Obedience: Whereof it is evident, That the Rulers, Magistrates, and Judges now in Christ's Kingdom, are no less bound to Obedience unto God, then were those under the Law: And how is it possible that any should be obedient, who despiseth his Religion, in which standeth the chief glory that man can give to God, and is a service which God especially requireth of Kings and Rulers? Which thing Saint Augustine plainly did note, writing to one Bonifacius a man of War, 
Epist. 50.  according to the same argument and purpose which I labour to persuade your Honours: For after that he hath in that his Epistle declared the difference betwixt the heresy of the Donatists and Arrians, and hath somewhat spoken of their cruelty, he showeth the way how their fury should and ought to be repressed, and that it is lawful for the unjustly afflicted to seek support and defence at godly Magistrates; for thus he writeth, Either must the Verity be kept close, 
Advert.  or else must their cruelty be sustained. But if the Verity should be concealed, not only should none be saved, but also should many be lost through their deceit. But if by Preaching of the Verity their fury should be provoked more to rage, and by that means yet some were delivered, and made strong, yet should fear hinder many weaklings to follow the Verity, if their rage be not stayed. In these first words Augustine showeth three reasons why the afflicted Church in those days called for the help of the Emperor, and of godly Magistrates, against the fury of the persecuters. The first, The Verity must be spoken, or else mankind shall perish in error. 
Note well.  The second, The Verity being plainly spoken, provoketh the adversaries to rage. And because that some did allege, That rather we ought to suffer all injury, then to seek support by man, he addeth the third reason; to wit, That many weak ones be not able to suffer persecution and death for the Truth's sake, to whom not the less respect ought to be had, that they may be won from their error, and so be brought to greater strength.  
Oh that the Rulers of this age would ponder and weigh the reasons of this godly Writer, and provide the remedy, which he requireth in these words following; Now when the Church was thus afflicted, if any think, That rather they should have sustained all calamity, 
Augustine● words.  than that help should have been asked of Christian Emperors by the godly, he doth not well to advert, That of such negligence no good counts nor reason could be given: For where such as would that no just Laws should be made against their impiety, allege, That the Apostles sought no such things of the Kings of the earth, they do not consider, That the time was other than it is now, and that all things are done in their own time. What Emperor then believed in Christ, that he should serve him in making Laws for godliness against impiety? While that saying of the Prophet was complete, Why hath Nations raged, and people have imagined vanity? The Kings of the earth have stood up, and Princes have convened together against the Lord, and against his Anointed. That which is after in the same Psalm, was not yet come to pass: And now understand, O ye Kings, be learned you that judge the earth, serve the Lord in fear, 
Advert the mind of Augustine.  and rejoice to him with trembling. How do Kings serve the Lord in fear, but in punishing, and by a godly severity forbidding those things which are done against the Commandment of the Lord? For otherwise doth he serve the Lord in so far as he is man, otherwise in so far as he is King. In so far as he is a man, he serveth him by living faithfully; but because he is also King, 
In two sorr● ought Kings to serve God.  he serveth establishing Laws that command the things that be just, and that with a convenient rigour forbid things contrary. As Ezechias served destroying the Groves, the Temples of Idols, and the places which were builded against God's Commandment. So served also Josias, doing the same. So the King of the Ninivites compelling the whole City to mitigate the fury of the Lord. So served Darius, giving into the power of Daniel the Idol to be broken, and his enemies to be cast to the Lions. So served Nabuchadnezzar, by a terrible Law forbidding all that were in his Realm to blaspheme God. Herein therefore do Kings serve the Lord, in so far as they are Kings, 
Note.  when they do those things to serve him, which none except Kings be able to do. He further proceedeth, and concludeth, That as when wicked Kings do reign, impiety cannot be bridled by Laws, but rather is tyranny exercised under the title of the same; So is it a thing without all reasons, That Kings professing the knowledge and honour of God, 
O that the world would understand!  should not regard nor care who did defend nor who did oppugn the Church of God in their Dominions.  
By these words of this ancient and godly Writer, your Honours may perceive what I require of you, to wit, To repress the tyranny of your Bishops, and to defend the innocents' professing the Truth. He did require of the Emperor and Kings in his days professing Christ, and manifestly concludeth, That they cannot serve Christ, except that so they do. Let not your Bishops think that Augustine speaketh for them, because he nameth the Church: Let them read and understand, That Augustine writeth for that Church which professeth the Truth, and doth suffer persecution for the defence of the same, which your Bishops do not, but rather with the Donatists and Arrians do cruelly persecute all such as boldly speak Christ's Eternal Verity, to manifest their impiety and abomination. But thus much we have of Augustine, That it appertaineth to the obedience and service which Kings owe to God, as well now in the time of the Gospel, 
Note.  as before under the Law, to defend the afflicted for matters of Religion, and to repress the fury of the persecuters by the rigour and severity of godly Laws. For which cause, no doubt, Isaiah the Prophet saith, 
Isai. 49.  That Kings should be nourishers of the Church of God, that they should abase their heads, and lovingly embrace the children of God. And thus, I say, your Honours may evidently see, That the same Obedience doth God require of Rulers and Princes in the time of the Gospel, that he required in the time of the Law.  

An answer to the second Objection.  If you do think that the Reformation of Religion, and defence of the afflicted doth not appertain to you, because you are no Kings, but Nobles and States of a Realm, in two things you are deceived: First, In that you do not advert, That David requireth as well that the Princes and Judges of the earth to be learned, and that they serve and fear God, as that he requireth that Kings repent. If you therefore be Judges and Princes (as no man can deny you to be) then by the plain words of David you are charged to be learned, to serve and fear God; which ye cannot do, if ye despise the Reformation of his Religion. And this is your first error.  
The second is, That ye neither know your duty which ye owe to God, neither yet your Authority which of him ye have received, if ye for pleasure or fear of any earthly man despise Gods true Religion, and contemn your brethren that in his Name call for your support. Your duty is to hear the voice of the Eternal your God, and unfeignedly to study to follow his Precepts; who, as is before said, of special mercy hath promoted you to Honours and Dignity. 
Note.  His chief and principal Precept is, That with reverence ye receive and embrace his only beloved Son Jesus; That ye promote to the uttermost of your powers his true Religion; and That ye defend your brethren and subjects, whom he hath put under your charge and care. Now if your King be a man ignorant of God, enemy to his true Religion, blinded by Superstition, and a persecuter of Christ's members, Shall ye be execused, if with silence ye pass over his iniquity? Be not deceived, my Lords, ye are placed in Authority for another purpose then to flatter your King in his folly and blind rage; to wit, That as with your bodies, strength, riches and wisdom ye are bound to assist and defend him in all things which by your advice he shall take in hand for God's glory, 
Note diligently  and for the preservation of his Commonwealth and subjects; so by your authorities, counsel, and admonition, ye are bound to correct and repress whatsoever ye know him to attempt expressly repugning to God's Word, Honour and glory, or what ye shall espy him to do, be it by ignorance, or be it by malice, against his subjects, great or small: Of which last part of your obedience if you defraud your King, ye commit against him no less Treason, 
Note.  then if ye did extract from him your due and promised support, when by his enemies unjustly he were pursued. But this part of their duty, I fear, do a small number of the Nobility of this age rightly consider; neither yet will they understand that for that purpose hath God promoted them: For now the common song of all men is, We must obey our Kings, be they good or bad; For God hath commanded it. But horrible shall the vengeance be, that shall be poured forth upon such blasphemers of God his holy Name and Ordinance; 
Note diligently  For it is no less blasphemy to say, That God hath commanded Kings to be obeyed, when they command impiety, then to say, That God by his Precept is author and maintainer of all iniquity. True it is, God hath commanded Kings to be obeyed; but like true it is, That in things which they commit against his glory, or when cruelly without cause they rage against their brethren the members of Christ's body, he hath commanded no obedience, but rather he hath approved, yea and greatly rewarded such as have opposed themselves to their ungodly commandments and blind rage; as in the examples of the three Children, of Daniel and Abdemelech it is evident. The three Children would neither bow nor stoup before the golden Image at the commandment of the great King Nebuchadnezar. Daniel did openly pray, his windows being open, against the established Law of Darius and of his Council. And Abdemelech feared not to enter in before the presence of Zedechias, and boldly to defend the cause and innocency of jeremy the Prophet, 
Jerem 38.  whom the King and his Council had condemned to death. Every one of these facts should this day be judged foolish, by such as will not understand what God doth require of his children, when his Verity is oppugned, or his glory called in doubt: such men, I say, as prefer man to God, and things present, to the heavenly inheritance, should have judged every one of these stubborn inobedience, foolish presumption and singularity, or else bold controlling of the King and his wise Council. But how acceptable in God's presence was this resistance to the ungodly commandments and determinations of their King, the end did witness; for the three children were delivered from the Furnace of fire, and Daniel from the Den of Lions, To the confusion of their enemies, To the better instruction of the ignorant Kings, and To the perpetual comfort of God's afflicted children. And Abdemelech, in the day of the Lords Visitation, 
Jerem. 39  when the King and his Council did drink the bitter cup of God's Vengeance, did find his life for a prey, and did not fall by the edge of the sword, when many thousands did perish: And this was signified unto them by the Prophet himself, at the commandment of God, before that jerusalem was destroyed. This promise and cause were recited unto him in these words, I will bring my words upon this City unto evil, and not unto good; but most assuredly I shall deliver thee, because thou hast trusted in me, saith the Lord. The trust and hope which Abdemelech had in God, made himself bold to oppose himself, being but one, to the King and to his whole Council, who had condemned to death the Prophet, whom his conscience did acknowledge to be innocent: for thus did he speak in presence of the King, sitting in the Port of Benjamin; My Lord the King, (saith Abdemelech) these men do wickedly in all things that they have done to Jeremy the Prophet. Advert and take heed, my Lords, that the men who had condemned the Prophet, were the King, his Princes and Council, and yet did one man accuse them all of iniquity, and did boldly speak in the defence of him, of whose innocency he was persuaded: 
Note diligently.  And the same, I say, is the duty of every man in his Vocation, but chiefly of the Nobility, which is joined with their kings, to bridle and repress their folly and blind rage: Which thing if the Nobility do not, neither yet labour to do, as they are Traitors to their Kings, so do they provoke the wrath of God against themselves, and against the Realm, in which they abuse the Authority which they have received of God, to maintain Virtue, and to suppress Vice. And hereof I would your Honours were most certainly persuaded, That God will neither excuse Nobility nor people, but the Nobility lest of all that obey and follow their Kings in manifest iniquity; but with the same vengeance will God punish the Prince, People, and Nobility conspiring together against him and his Holy Ordinances; as in the punishment upon Pharaoh, Israel, juda, and Babylon, is evidently to be seen; for Pharaoh was not drowned alone, but his Captains, Charets, and great Army drank the same Cup with him. The Kings of Israel and judah were not punished without company, but with them were murdered the Counsellors, their Princes imprisoned, and their people led Captive: And why? because none was found so faithful to God, that he durst enterprise to resist, nor gainstand the manifest impiety of their Princes. And therefore was God's wrath poured forth upon the one and the other. But the more ample discourse of this argument I defer to better opportunity; only at this time I thought expedient to admonish you, That before God it shall not excuse you to allege, We are no Kings and therefore neither can we reform Religion, nor yet defend such as be persecuted. Consider, my Lords, that ye are powers ordained of God (as before is declared) and therefore doth the Reformation of Religion, and the defence of such as unjustly are oppressed, appertain to your charge and care; which thing shall the Law of God (universally given to be kept of all men) most evidently declare; which is my last and most assured reason, why (I say) ye ought to remove from your Honours, and to punish with death such as God hath condemned by his own mouth.  

Deut. 12.  After that Moses had declared what was true Religion, to wit, To honour God as he commanded, adding nothing to his Word, neither yet diminishing any thing from it; and after also that vehemently he had exhort-the same Law to be observed, he denounced the punishment against the Transgressor's, 
Deut 23. & 27.  in these words, If thy brother, son, daughter, wife or neighbour, whom thou lovest as thine own life, solicitate thee secretly, saying, Let us go serve other gods, whom neither thou, nor thy fathers have known, consent not to him, hear him not, let not thine eye spare him, show him no indulgency or favour, hide him not, but utterly kill him, let thy hand be the first upon him, that he may be slain, and after the hand of the whole people. Of these words of Moses are two things appertaining to our purpose, to be noted; The first is, 
Idolatry ought to be punished with out respect of person.  that such as solicitate only to Idolatry, aught to be punished to death, without favour or respect of person; For he that will not suffer man to spare his son, his daughter, nor his wife, but straight commandeth punishment to be taken upon the idolatours (have they never so nigh conjunction with us) will not wink at the Idolatry of others, of what state or condition soever they be.  
It is not unknown, 
If any state might have claimed privilege, it was the Prophets.  That the Prophets had Revelations of God, which were not common to the people; as Samuel had the Revelation that Eli and his posterity should be destroyed, That Saul should first be King, and thereafter, That he should be rejected; That David should reign for him. Michaiah understood by Vision, 
1 Sam. 3: 1 Sam. 9.15. 1 King. 22. 1 Kings 21. 2 Kings 1.  That Achab should be killed in the Battle against the Syrians. Elias saw that dogs should eat jezabel in the Forts of jezreel▪ Elisha did see hunger come upon Israel by the space of seven years. jeremiah did foresee the destruction of jerusalem, and the time of their Captivity. And so divers other Prophets had divers Revelations of God, which the people did not otherwise understand, but by their affirmation; and therefore in those days were the Prophets named Seers, because that God did open unto them that which was hid from the multitude. Now if any man might have claimed any privilege from the rigour of the Law, or might have justified his fact, it should have been the Prophet: For he might have alleged for himself his singular Prerogative that he had above other men, to have Gods Will revealed unto him by Vision or by Dream; or, That God had declared particularly unto him, that his pleasure was, To be honoured in that manner, in such a place, and by such means. But all such excuses doth God remove, commanding, That the Prophet that shall so solicitate the people to serve strange Gods, shall die the death, notwithstanding that he allege for himself Dream, Vision, or Revelation; yea, although he promise miracles; and although that such things as he promised should come to pass, yet I say commandeth God that no credit be given to him, but that he die the death, because he teacheth apostasy and defection from God. Hereby your Honours may easily see, That none provoking the people to Idolatry, aught to be exempted from the punishment of death: For if neither that inseparable Conjunction which God himself hath sanctified betwixt man and wife, neither that unspeakable love grafted in nature, which is betwixt the father and the son, neither yet that reverence which Gods people ought to bear to the Prophets, can excuse any man to spare the offender, or to conceal his offence: What excuse can man pretend, which God will accept? Evident it is, That no state, condition, nor honour can exempt the Idolater from the hands of God, when he shall call him to account, or shall inflict punishment upon him for his offence: How shall it then excuse the people, that they, according to God's Commandment, punish not to death such as shall solicitate, or violently draw the people to Idolatry?  
And this is the first which I would your Honours should note of the former words, to wit, That no person is exempted from punishment, if he can be manifestly convinced to have provoked or led the people to Idolatry: And this is most evidently declared in that solemn Oath and Covenant which Asa made with the people, To serve God, and to maintain his Religion, adding this penalty to the transgressors of it; to wit, That whosoever should not seek the God of Israel should be killed, were he great, 
2 Par. 15.  or were he small, were it man, or were it woman. And of this Oath was the Lord well pleased, he was found of them, and gave them rest on every part, because they sought him with their whole heart, and did swear to punish the offenders according to the Precept of his Law, without respect of persons. And this is it which I say I would your Honours should note for the first, That no Idolater can be exempted from punishment by Gods Law.  
The second is, That the punishment of such crimes as are Idolatry, Blasphemy, and others that touch the Majesty of God, doth not appertain to the Kings and chief Rulers only, but also to the whole Body of the people, and to every member of the same, according to the Vocation of every man, and according to that possibility and occasion which God doth minister, to revenge the injury done against his glory, when that impiety is manifestly known: And that doth Moses more plainly speak, in these words; 
Deut. 13.  If in any Cities (saith he) which the Lord thy God giveth to thee to dwell in them thou shalt hear this brute, There are some men the sons of Belial passed from thee, and have solicited the Citizens out of their Cities by these words, Let us go and serve strange gods which you have not known; search and inquire diligently, and if it be true that such abomination is done in the midst of thee, thou shalt utterly strike the Inhabitants of that City with the Sword, thou shalt destroy it, and whatsoever is within it; thou shalt gather the spoil of it into the midst of the Marketplace, thou shalt burn that City with fire, and the spoil of it to the Lord thy God, that it may be a heap of stones for ever; neither shall it be any more builded. Let nothing of that execration cleave to thy hand, that the Lord may turn from thee the fury of his wrath, and be moved towards thee with inward affection.  
Plain it is, That Moses speaketh not, nor giveth charge to King's Rulers and Judges only, but he commandeth the whole Body of the people, yea, and every member of the same, according to their possibility; And who dare be so impudent, 
Why every man in Israel was bound to obey God's Commandment.  as to deny this to be most reasonabl● and just? For seeing that God had delivered the whole Body from Bondage, and to the whole multitude had given his Law, and to the twelve Tribes had he so distributed the inheritance of the Land of Canaan, that no family could complain that it was neglected. Was not the whole and every member addebted to confess and acknowledge the benefits of God? yea, had it not been the part of every man to have studied to keep the possession which he had received? 
Deut 28 & 30.  Which thing God did plainly pronounce they should not do, except that in their hearts they did sanctify the Lord God, That they embraced and inviolably kept his Religion established, and finally, except they did cut out iniquity from amongst them, declaring themselves earnest enemies to those abominations, which God declared himself so vehemently to hate, that first he commanded the whole inhabitants of that Country to be destroyed, and all Monuments of their Idolatry to be broken down: 
Deu●. 7●  And thereafter he also straight commandeth, That a City declining to Idolatry, should fall by the edge of the sword, 
God's judgements to the carnal man appear rigorous.  and that the whole spoil of the ●ame should be burned, no portion of it reserved. To the carnal man this may appear a rigorous and severe judgement; yea, it may rather seem to be pronounced in a rage, then in wisdom: For what City was ever yet, in which to man's judgement were not to be found many innocent persons, as infants, children, and some simple and ignorant souls, who neither did nor could consent to such impiety? And yet we find no exception, but all are appointed to the cruel death. And as concerning the City, and the spoil of the same, man's reason cannot think, but that it might have been better bestowed, then to be consumed with fire, and so to profit no man: But in such cases Gods will is, That all creatures stoup, cover their faces, & desist from reasoning, when commandment is given to execute his judgement. Albeit I could adduce divers causes of such severity, yet will I search none other than the holy Ghost hath assigned: First, That all Israel, hearing the judgement, should fear to commit the like abomination. And secondly, That the Lord might turn from the fury of his anger, might be moved towards the people with inward affection, be merciful unto them, and multiply them, according to his Oath made unto their fathers. Which reasons, as they are sufficient in God's children to correct the murmuring of the grudging flesh, so ought they to provoke every man, as before I have said, to declare himself enemy to that which so highly provoketh the wrath of God against the whole people: For where Moses saith, Let the City be burned, and let no part of the spoil cleave to thy hand, that the Lord may return from the fury of his wrath, 
For the Idolatry of a small number, is God's wrath kindle● against the multitude not punishing the offencers.  etc. he plainly doth signify, That by the defection and Idolatry of a few, God's wrath is kindled against the whole, which is never quenched, till such punishment be taken upon the offenders, that whatsoever served them in their Idolatry, be brought to destruction, because that it is execrable and accursed before God, and therefore he will not that it be reserved for any use of his people. I am not ignorant that this Law was not put in execution, as God commanded; But what did thereof ensue and follow, histories declare; to wit, Plague after plague, till Israel and juda were led in Captivity, as the Books of the Kings do witness. The consideration whereof maketh me more bo●d to affirm, That it is the duty of every man who desireth to escape the plague and punishment of God, To declare himself enemy to Idolatry, not only in heart, hating the same, but also in external gesture, declaring that he lamenteth, if he can do no more, for such abominations. Which thing was showed to the Prophet Ezekiel, 
Ezek 9  when he gave him to understand why he would destroy juda with Israel; and that he would remove his glory from the Temple and place that he had chosen, 
Ezek 8. & 9  and so pour forth his wrath and indignation upon the City that was full of blood and apostasy, which became so impudent, that it durst be bold to say, The Lord hath left the earth, and seeth not. And this time, I say, the Lord revealed in vision to his Prophet, who they were that should find favour in that miserable destruction; to wit, That those that did mourn and lament for all the abominations done in the City, in whose foreheads did God command to Print and Seal Tau, to the end that the destroyer, who was commanded to strike the rest without mercy, should not hurt them in whom that sign was found. Of these premises, I suppose it be evident, 
Note.  That the punishment of Idolatry doth not appertain to Kings only, but also to the whole people; yea, to every member of the same, according to his possibility: For that is a thing most assured, That no man can mourn, lament, and bewail, for those things which will not remove to the uttermost of his power. If this be required of the whole people, and of every man in his Vocation, 
Note.  What shall be required of you, my Lords, whom God hath raised up to be Princes and Rulers above your Brethren, whose hands he hath armed with the sword of Justice, yea, whom he hath appointed to be as Bridles to repress the rage and insolency of your Kings, whensoever they pretend manifestly to transgress God's blessed Ordinance? 
An answer to an Objection.  If any think that this my affirmation touching the punishment of Idolaters be contrary to the practice of the Apostles, who finding the Gentiles in Idolatry, did call them to repentance▪ requiring no such punishment; let the same man understand, That the Gentiles, 
Why no Law was executed against the Gentiles being Idolaters.  before the preaching of Christ, lived, as the Apostle speaketh, Without God in the World, drowned in Idolatry, according to the blindness and ignorance, in which they were holden as a profane Nation, whom God had never openly avowed to be his people, had never received in his household, neither given unto them his Laws to be kept in Religion nor Policy, and therefore did not the holy Ghost, calling them to repentance, require of them any corporal punishment, according to the rigour of the Law, unto the which they were never subjects, as they that were strangers from the Commonwealth of Israel. But if any think, That after that the Gentiles were called from their vain conversation, and by embracing Christ Jesus, 
Eph. 2.  were received in the number of Abraham's children, and so made one people with the Jews believing: If any think, I say, That then they were not bound to the same obedience which God required of his people Israel, when he confirmed his League and Covenant with them; the same appeareth to make Christ inferior to Moses, and contrarious to the Law of his heavenly Father: For if the contempt or transgression of Moses Law was worthy of death, What should we judge the contempt of Christ's Ordinance to be? (I mean, after they be once received.) And if Christ be not come to dissolve, but to fulfil the Law of his heavenly Father, Shall the liberty of his Gospel be an occasion that the especial glory of his Father be trodden under foot, and regarded of no man? God forbid. The especial glory of God is, That such as profess themselves to be his people, 
The especial honour which God requireth of his people.  should hearken to his voice: And amongst all the voices of God revealed to the world, touching punishment of vices, is none more evident, neither more severe, then is that which is pronounced against Idolatry, 
1 Sam. 15.  the teachers and maintainers of the same: And therefore I fear not to affirm, That the Gentiles (I mean, every City, Realm, Province, or Nation amongst the Gentiles, embracing Christ Jesus, and his true Religion) be bound to the same League and Covenant that God made with his people Israel, when he promised to root out the Nations before them, in these words, Beware that thou make not any Covenant with the Inhabitants of the Land, 
Exod. 34.  to the which thou comest, lest perchance that this come in ruin, that is, be destruction to thee; but thou shalt destroy their Altars, break their Idols, and cut down their Groves: Fear no strange Gods, nor worship them, neither yet make you sacrifice to them: But the Lord, who in his great power, and outstretched arm hath brought you out of the Land of Egypt, shall you fear, him shall you honour, him shall you worship, to him shall you make Sacrifice, his Statutes, judgements, Laws, and Commandments you shall keep and observe. This is the Covenant which I have made with you, saith the Eternal, forget it not, neither yet fear ye other gods; but fear you the Lord your God, and he shall deliver you from the hands of all your enemies. To this same Law and Covenant are the Gentiles no less bound, than sometime were the Jews, whensoever God doth illuminate the eyes of any multitude, Province, people, or City, and putteth the sword in their own hand to remove such enormities from amongst them, as before they knew to be abominable; 
Note.  then (I say) are they no less bound to purge their Dominions, Cities, and Countries from Idolatry, than were the Israelites, what time they received the Possession of the Land of Canaan. And moreover, I say, If any go about to erect and set up Idolatry, or to teach defection from God, after that the verity hath been received and approved, that then not only the Magistrates, to whom the sword is committed; but also the people are bound by that Oath, which they have made to God, to revenge to the utmost of their power, the injury done against his Majesty.  
In universal desections, and in a general revolt, such as was in Israel after jeroboam, there is a divers consideration; for then, because the whole people were together conspired against God, there could none be found that would execute the punishment which God had commanded, till God raised up jehu, whom he appointed for that purpose. And the same is to be considered in all other general defections, such as this day be in the Papistry, where all are blinded, and all are declined from God, and that of long continuance, so that no ordinary Justice can be executed, but the punishment must be reserved to God, and unto all such means as he shall appoint: But I speak of such a number as after they have received Gods perfect Religion, do boldly profess the same, notwithstanding, 
Note.  that some, or the most part fall back (as of late days was in England) unto such a number, I say, it is lawful to punish the Idolators with death, if by any means God give them power: For so did joshua and Israel determine to have done against the children of Reuben, Gad, and Manasses, for their suspected Apostasy and defection from God. And the whole Tribes did in very deed execute that sharp judgement against the Tribe of Benjamin for a less offence then for Idolatry. And the same aught to be one wheresoever Christ Jesus and his Evangell is so received in any Realm, Province, or City, that the Magistrates and people have solemnly avowed and promised to defend the same, as under King Edward of late days was done in England. In such places, it is not only lawful to punish to the death, such as labour to subvert the true Religion, but the Magistrates and people are bound so to, unless they will provoke the wrath of God against themselves. And therefore, I fear not to affirm, That it had been the duty of the Nobility, Judges, Rulers, and people of England, to have resisted and gain-standed Mary their Queen, with all the sort of her Idolatrous Priests, together with all such as should have assisted her, when that she and they openly began to suppress Christ's Evangell, to shed the blood of the Saints of God, and to erect that most devilish Idolatry, the Papistical abominations, and his usurped tyranny, which once most justly by common Oath was banished from that Realm. But because I cannot at this present discuss this argument as it appertaineth, I am compelled to omit it to better opportunity; and so returning to your Honours, I say, That if ye confess yourselves baptised in the Lord Jesus, as of necessity ye must confess, That the care of Religion doth appertain to your charge: And if ye know that in your hands God hath put the sword, for the causes above expressed, then can ye not deny, but that the punishment of obstinate and malapert Idolaters (such as all your Bishops be) doth appertain to your Office, if after admonition they continue obstinate. I am not ignorant what be the vain defences of your proud Prelates; they claim, first, A prerogative and privilege, That they are exempted, and that by consent of Counsels and Emperouts, from all Jurisdiction of the Temporalty. And secondly, when they are convinced of manifest impiety, abuses and enormities, as well in their manners, as in Religion; neither fear nor shame they to affirm, That things so long established, cannot suddenly be reform, although they be corrupted; but with process of time they promise to take order. But in few words, I answer, 
Note.  That no privilege granted against the Ordinance and Statutes of God is to be observed, although all Counsels and men on the earth have appointed the same: But against God's Ordinance it is, That Idolaters, murderers, false Teachers, and Blasphemers, shall be exempted from punishment, as before is declared; and therefore in vain it is, that they claim for privilege, when God saith, The murderer shalt thou drive from my Altar, that he may die the death. And as to the Order and Reformation which they promise, that is to be looked or hoped for, when Satan, whose children and slaves they are, can change his nature. This answer, I doubt not, shall suffice the sober and godly reader: But yet, to the end that they may further see their own confusion, and that your Honours may the better understand what ye ought to do in so manifest a corruption and defection from God, I ask of them, What assurance they have of this their immunity, exemption or privilege? Who is the author of it? And what fruit it hath produced? 
God is not author of any privilege granted to the Papistical Bishops, that they be exempted from the power of the civil sword.  And first I say, That of God they have no assurance, neither yet can he be proved to be author of any such privilege. But the contrary is easy to be seen; for God in establishing his Orders in Israel, did so subject Aaron (in his Priesthood being the figure of Christ) to Moses, that he feared not to call him in judgement, and to constrain him to give accounts of his wicked deed in consenting to Idolatry, as the History doth plainly witness; for thus it is written; Then Moses took the Calf which they had made, and burned it with fire, and did grind it to powder; 
Exod. 32.  and scattering it in the water, gave it to drink to the children of Israel, declaring thereby the vanity of their Idol, and the abomination of the same: And thereafter Moses said to Aaron, What hath this people done to thee, that thou shouldest bring upon it so a great sin?  
Thus, I say, doth Moses call Aaron, and accuse him of the destruction of the whole people; and yet he perfectly understood that God had appointed him to be the high Priest, That he should bear upon his shoulders and upon his breast the names of the twelve Tribes of Israel, for whom he was appointed to make sacrifice, prayers, and supplications. He knew his dignity was so great, that only he might enter within the most holy place; 
The dignity of Aaron did not exempt him from judgement  but neither could his Office nor dignity exempt him from judgement, when he had offended. If any object, Aaron at that time was not anointed, and therefore was he subject to Moses; I have answered, That Moses being taught by the mouth of God did perfectly understand to what dignity Aaron was appointed, and yet he feared not to call him in judgement, and to compel him to make answer for his wicked fact. But if this answer doth not suffice, yet shall the Holy Ghost witness further in the matter. Solomon removed from honour Abiathar being the High Priest, and commanded him to cease from all function, and to live as a private man. Now if the Unction did exempt the Priest from Jurisdiction of the Civil Magistrate, Solomon did offend and injured Abiathar; for he was Anointed, and had carried the Ark before David; But God doth not reprove the fact of Solomon, neither yet doth Abiathar claim any prerogative by the reason of his Office, but rather doth the Holy Ghost approve the fact of Solomon, saying, Solomon ejected forth Abiathar, that he should not be the Priest of the Lord, 
1 King. 2. 1 Sam 3.  that the word of the Lord might be performed which he spoke upon the house of Elimine And Abiathar did think that he obtained great favour, in that he did escape the present death, which by his Conspiracy he had deserved. If any yet reason, That Abiathar was no otherwise subject to the judgement of the King, but as he was appointed to be the executor of that sentence, which GOD before had pronounced, as I will not greatly deny that reason, so require I that every man consider, That the same God who pronounced sentence against Eli and his house, 
Notewell.  hath pronounced also, That Idolaters, 
Gal. 4. 1 Tim. 3.  Whore-mongers, Murderers and Blasphemers, shall neither have portion in the Kingdom of God, neither aught to be permitted to bear any Rule in his Church and Congregation. Now if the Unction and Office saved not Abiathar, because that God's sentence must needs be performed, Can any privilege granted by man be a Buckler to malefactors, that they shall not be subject to the punishments pronounced by God? I think no man will be so foolish as so to affirm; for a thing more than evident it is, That the whole Priesthood in the time of the Law was bound to give obedience to the Civil Powers; and if any member of the same was found criminal, the same was subject to the punishment of the Sword which God had put into the hand of the Magistrate. And this Ordinance of his Father did not Christ disannul, but rather did confirm the same, 
Math. 17.  commanding Tribute to be paid for himself and for Peter; who perfectly knowing the mind of his Master, writeth thus in his Epistle; Submit yourselves to all manner of Ordinance of man (he excepteth such as be expressly repugning to God's Commandment) for the Lord's sake, 
1 Pet. 2. Acts 4 and 5.  whether it be to the King, as to the chief Head, or unto Rulers, as unto them that are sent by him for punishment of evil doers, and for the praise of them that do well. The same doth the Apostle Saint Paul most plainly command in these words; 
Rom. 13.  Let every soul be subject to the Superior Powers. Which places make evident, That neither Christ, neither his Apostles, hath given any assurance of this immunity and privilege which men of Church (as they will be termed) do this day claim: Yea, it was a thing unknown to the Primitive Church many years after the days of the Apostles: 
chrysostom up●on Rom. ●3.  For chrysostom, who served in the Church at Constantinople four hundreth years after Christ's Ascension, and after that corruption was greatly increased, doth yet thus write upon the foresaid words of the Apostle, 
Let Papists answer chrysostom.  This precept (saith he) doth not appertain to such as be called seculars only, but even to those that be Priests and religious men: And after he addeth, Whether thou be Apostle, Evangelist, Prophet, or whosoever thou be, thou canst not be excepted from this subjection. Hereof it is plain chrysostom did not understand that God had exempted any person from obedience and subjection of the Civil Power, neither yet that he was Author of such exemption and privilege, as Papists do this day claim. And the same was the judgement and uniform Doctrine of the Primitive Church for many years after Christ.  
Your Honours do wonder, I doubt not, from what Fountain then did this their immunity (as they term it) and singular privilege spring; I shall shortly touch that, which is evident in their own Law and Histories. When the Bishops of Rome, the very Antichrists had partly by fraud, and partly by violence usurped the superiortie of some places in Italy, and most unjustly had spoiled the Emperors of their Rents and possessions, and had also murdered some of their Officers, 
Let their own Histories witness.  as Histories do witness, than began Pope after Pope to practise and devise, how they should be exempted from the judgement of Princes, and from the equity of Laws; and in this point they were most vigilant, till at length iniquity did so prevail in their hands, according as Daniel had before prophesied of them, that this sentence was pronouned, Neither by the Emperor, neither by the Clergy, neither yet by the people shall the judge be judged. 

The mouth of the beast speaking great things. Distinct. 9 quest. 3.  
Their Laws do witness.   God will (saith Symmachus) that the causes of others be determined by men, but without all question he hath reserved the Bishop of this Seat (understanding Rome) to his own judgement. And hereof divers Popes, and Expositors of their Laws would seem to give reasons; for saith Agatho, All the Precepts of the Apostolic Seat are assured, 
Dist. 19  as by the voice of God himself. The Author of the gloss upon this Canon, affirmeth, That if all the world would pronounce sentence against the Pope, 
Cap. de Translatione Titl. 7.  yet should his sentence prevail; For (saith he) the Pope hath a Heavenly will, and therefore he may change the nature of things, he may apply the substance of one thing to another, and of nothing he may make somewhat; and that sentence, which was nothing (that is) by his mind false and unjust, he may make somewhat that is true and just; for (saith he) in all things that please him his will is for reason; neither is there any man that may ask of him, Why dost thou so? for he may dispense above Law, and of injustice he may make justice; for he hath the fullness of all power. And many other blasphemous sentences did they pronounce every one after other, which for shortness sake I omit, till at the end they obtained this most horrible Decree; That, 
Dist 40.  albeit in life and conversation they were so wicked, and detestable, that not only they condemned themselves, but that also they drew to Hell and perdition many thousands with them, 
Note the equity of this commandment  yet that none should presume to reprehend or rebuke them. This being established for the Head (albeit not without some contradiction, for some Emperors did require due obedience of them, as God's Word commanded, and ancient Bishops had given before to Emperors, and to their Laws, but Satan so prevailed in his suit before the blind world, that the former sentences were confirmed, which power being granted to the Head) then began provision to be made for the rest of the members in all Realms and Countries, where they made residence; the residence whereof we see to be this, that none of that pestilent generation (I mean the vermin of the Papistical Order) will be subject to any Civil Magistrate, how enormous soever his crime be, but will be reserved to their own Ordinary, as they term it: And what fruits have hereof ensued, be the word never so blind, it cannot but witness; for how their Head that Roman Antichrist hath been occupied ever since the granting of such privileges, Histories do witness, and of late the most part of Europa, subject to the plague of God, to fire and sword, by his procurement hath felt, and this day doth feel: The pride, ambition, envy, excess, fraud, spoil, oppression, murder, filthy life and incest, that is used and maintained amongst that rabble of Priests, Friars, Monks, Cannons, Bishops, and Cardinals, cannot be expressed. I fear not to affirm, neither doubt I to prove, that the Papistical Church is further degenerate from the purity of Christ's Doctrine, from the footsteps of the Apostles, 
The matter is more than evident.  and from the manners of the primitive Church, than was the Church of the jews from God's holy Statutes, what time it did crucify Christ Jesus the only Messias, and most cruelly persecute his Apostles: And yet will our Papists claim their privileges and ancient Liberties, which if you grant unto them, my Lords, ye shall assuredly drink the cup of God's vengeance with them, 
Whosoever maintaineth the privileges of Papists, shall drink the Cup of God's vengeance with them.  and shall be reputed before his presence, companions of Thiefs, and maintainers of Murderers, as is before declared; for their immunity and privilege, whereof so greatly they boast, is nothing else, but as if Thiefs, Murderers, or Briggands should conspire amongst themselves, that they would never answer in judgement before any lawful Magistrate, to the end that their theft and murder should not be punished; even such (I say) is their wicked privilege, which neither they have of God the Father, neither of Christ Jesus, who hath revealed his Father's Will to the world, neither yet of the Apostles nor primitive Church, as before is declared: But it is a thing conspired among themselves, to the end that their iniquity, detestable life and Tyranny may never be repressed, 
Object.  nor reform. And if they Object, That godly Emperors did grant and confirm the same. I answer, 
Answ.  That the godliness of no man is or can be sufficient Authority to justify a foolish and ungodly fact, such I mean, as God hath not allowed by his Word; for Abraham was a godly man, but the denial of his Wife was such a fact, as no godly man ought to imitate: The same might I show of David, Hezekiah, and josiah, unto whom I think no man of judgement will prefer any Emperor since Christ, in holiness and wisdom, and yet are not their facts, no even such as appeared for good causes, to be approved nor followed. And therefore, I say, as error and ignorance remain always with the most perfect man in his life, so must their works be examined by another rule, then by their own holiness, if they shall be approved.  
But if this Answer doth not suffice, then will I answer more shortly, That no godly Emperor since Christ's Ascension hath granted any such privilege to any such Church or person, as they (the whole generation of Papists) be at this day.  
I am not ignorant, that some Emperors of a certain zeal, and for some considerations granted liberties to the true Church, afflicted for their maintenance against Tyrants; but what serveth this for the defence of their Tyranny? If the Law must be understood according to the mind of the Lawgiver, then must they prove themselves Christ's true and afflicted Church, before they can claim any privilege to appertain to them, for only to that Church were the privileges granted; it will not be their glorious Titles, neither yet the long possession of the name that can prevail in this so weighty a Cause; for all those had the Church of jerusalem, which did crucify Christ, and did condemn his Doctrine. We offer to prove by their fruits and Tyranny, by the Prophets, and plain Scriptures of God, what trees and generation they be, to wit, unfruitful and rotten, apt for nothing, but to be cut and cast into Hell fire; yea, that they are the very kingdom of Antichrist, of whom we are commanded to beware.  
Therefore, my Lords, to return to you, seeing that God hath armed your hands with the sword of Justice, seeing that his Law most straightly commandeth Idolaters and false Prophets to be punished with death, and that you be placed above your Subjects, to reign as fathers over their Children; and further, seeing that not only I, but with me many thousand famous, godly and learned persons, accuse your Bishops, and the whole rabble of the Papistical Clergy, of Idolatry, of Murder and Blasphemy against God committed: It appertaineth to your Honours to be vigilant and careful in so weighty a matter? The question is not of earthly substance, but of the glory of God, and of the Salvation of yourselves, and of your brethren subject to your charge; in which if you (after this plain admonition) be negligent, there resteth no excuse by reason of ignorance; for in the name of God I require of you, That the Cause of Religion may be tried in your presence by the plain and simple Word of God; That your Bishops be compelled to desist from their Tyranny, That they be compelled to make answer for the neglecting of their Office for the substance of the poor, which unjustly they usurp, and prodigally they do spend; but principally for the false and deceivable Doctrine which is taught and defended by their false Prophets, flattering Friars, and other such venomous Locusts: Which thing if with single eyes ye do, (preferring God's glory and the Salvation of your Brethren before all worldly Commodity) then shall the same God, who solemnly doth pronounce to honour those that do honour him, pour his benedictions plentifully upon you, he shall be your Buckler, protection and Captain, and shall repress by his strength and wisdom, whatsoever Satan by his supposts shall imagine against you I am not ignorant, that great troubles shall ensue your enterprise; for Satan will not be expelled from the possession of his usurped Kingdom without resistance: But if you (as is said) preferring Gods glory to your own lives, unfeignedly seek and study to obey his blessed will, then shall your deliverance be such, as evidently it shall be known, That the Angels of the Eternal do watch, make war and fight for those that unfeignedly fear the Lord. But if you refuse this my most reasonable and just Petition, what defence that ever you appear to have before men, then shall God (whom in me you contemn) refuse you; 
Deut. 28. Levit. 26.  he shall pour forth contempt upon you, and upon your posterity after you; the spirit of boldness and wisdom shall be taken from you; your enemies shall reign, and you shall die in bondage; yea, God shall cut down the unfruitful trees, when they do appear most beautifully to flourish, 
Isai. 27. & 30.  and shall so burn the root, that after you shall neither twig nor branch again spring to glory. Hereof I need not to adduce unto you examples from the former ages, and ancient histories: For your brethren the Nobility of England are a mirror and glass, in the which ye may behold Gods just punishment; 
Note this for our time.  For as they have refused him and his Evangell which once in mouth they did profess, so hath he refused them, and hath taken from them the spirit of wisdom, boldness, and of counsel; they see and feel their own misery, and yet they have no grace to avoid it. They hate the bondage of strangers, the pride of Priests, and the monstriferous Empire of a wicked woman, and yet are they compelled to bow their necks to the yoke of the devil, to obey whatsoever the proud Spaniards and misled Mary list to command; and finally, to stand like slaves with cap in hand till the servants of Satan, the shaved sort, call them to Council: This fruit do they reap and gather of their former rebellion and unfaithfulness towards God; They are left confusen in their own counsels; he, whom in his members for the pleasure of a wicked woman they have exiled, persecuted and blasphemed, doth now laugh them to scorn, suffereth them to be pined in bondage of most wicked men, and finally, shall judge them to the fire everlasting, except that speedily and openly they repent their horrible Treason which against God, against his Son Christ Jesus, and against the Liberty of their own native Country they have committed. The same plagues shall fall upon you, 
Note.  be you assured, if ye refuse the defence of his servants that call for your support. My words are sharp; but consider, my Lords, that they are not mine, but that they are the threatenings of the Omnipotent, who assuredly will perform the voices of his Prophets, how that ever carnal men despise his admonitions. The Sword of God's wrath is already drawn, 
Let England and Scotland both advert.  which of necessity must needs strike, when grace offered is obstinately refused. You have been long in bondage of the devil, blindness, error and Idolatry, prevailing against the simple Truth of God in that your Realm, in which God hath made you Princes and Rulers: But now doth God of his great mercy call you to repentance, 
God calleth to repentance before he strike in his hot displeasure.  before he pour forth the uttermost of his vengeance: He cryeth to your ears, That your Religion is nothing but Idolatry; he accuseth you of the blood of his Saints which hath been shed by your permission, assistance and powers: For the tyranny of those raging Beasts should have no force, if by your strength they were not maintained. 
Papists had no force, if Princes did not maintain them.  Of those horrible crimes doth now God accuse you, not of purpose to condemn you, but mercifully to absolve and pardon you, 
Acts 2.  as sometime he did those whom Peter accused to have killed the Son of God, so that ye be not of mind nor purpose to justify your former iniquity. Iniquity I call not only the crimes and offences which have been, and yet remain in your manners and lives, but that also which appeareth before men most holy, with hazard of my life I offer to prove abomination before God; 
No true servant of God may communicate with the Papistical Religion.  that is, your whole Religion to be so corrupt and vain, that no true servant of God can communicate with it, because that in so doing he should manifestly deny Christ Jesus and his Eternal Verity. I know that your Bishops, accompanied with the swarm of the Papistical vermin, shall cry, A damned heretic ought not to be heard. But remember, my Lords, what I protested in the beginning, upon which ground I continually stand; 
An answer to the Objection, That an heretic ought not to be heard.  to wit, That I am no heretic, nor deceivable Teacher; but the servant of Christ Jesus, a Preacher of his infallible Verity, innocent in all that they can lay to my charge concerning my Doctrine; and therefore by them, being enemies to Christ, I am unjustly condemned: From which cruel Sentence I have appealed, and do appeal, as before mention is made; in the mean time most humbly requiring your Honours to take me in your protection, to be auditors of my just defences, granting unto me the same liberty which Achab, a wicked King, and Israel at that time a blinded people, granted to Elijah in the like case; That your Bishops, and the whole rabble of your Clergy, 
1 Kings 13.  may be called before you, and before that people whom they have deceived; That I be not condemned by multitude, custom, by Authority or Law devised by man; but that God himself may be judge betwixt me and my adversaries: Let God, I say, speak by his Law, by his Prophets, by Christ Jesus, or by his Apostles, and so let him pronounce what Religion he approveth; and then, be my enemies never so many, and appear they never so strong and so learned, no more do I fear victory, than did Elijah, being but one man, against the multitude of Baal's Priests. And if they think to have advantage by their Counsels and Doctors, this I further offer, 
Touching Counsels and Doctors.  To admit the one and the other as witnesses in all matters debatable, three things (which justly cannot be denied) being granted unto me: First, That the most ancient Counsels nighest to the Primitive Church, in which the learned and godly Fathers did examine all matters by God's Word, may be holden of most Authority. Secondly, That no determination of Counsels nor man be admitted against the plain Verity of God's Word, nor against the determination of those four chief Counsels, whose Authority hath been and is holden by them equal with the Authority of the four Evangelists. And last, That to no Doctor be given greater authority, than Augustine requireth to be given to his Writings; 
In prologo Retract.  to wit, If he plainly prove not his affirmation by God's infallible Word, that then his sentence be rejected, and imputed to the error of a man.  
These things granted and admitted, I shall no more refuse the testimonies of Counsels and Doctors, then shall my adversaries. But and if they will justify those Counsels which maintain their pride and usurped Authority, and will reject those which plainly have condemned all such tyranny, negligence, and wicked life as Bishops now do use: And if further they will snatch a doubtful sentence of a Doctor, and refuse his mind when he speaketh plainly; then will I say, That all men are liars, That credit ought not to be given to an unconstant witness; and that no Counsels ought to prevail, nor be admitted against the sentence which God hath pronounced.  
And thus, my Lords, in few words to conclude, I have offered unto you a trial of my innocency: I have declared unto you what God requireth of you, being placed above his people as Rulers and Princes: I have offered unto you, and to the inhabitants of the Realm, the Verity of Christ Jesus: And with the hazard of my life I presently offer to prove the Religion which amongst you is maintained by fire and sword to be false, damnabl●, and diabolical. Which things if ye refuse, defending tyrants in their tyranny, than I dare not flatter, but as it was commanded to Ezechiel boldly to proclaim; 
Ezech. 33.  so must I cry to you, That you shall perish in your iniquity, That the Lord Jesus shall refuse so many of you as maliciously withstand his eternal Verity, 
Mat. 24. & 26.  and in the day of his apparition, when all flesh shall appear before him, that he shall repel you from his company, and shall command you to the fire which never shall be quenched; 
Dan. 12. Mat 25.  and then neither shall the multitude be able to resist, neither yet the counsels of man be able to prevail against that sentence which he shall pronounce.  
God the Father of our Lord jesus Christ, by the power of his holy Spirit, so rule and dispose of your hearts, that of simplicity ye may consider the things that be offered; and that ye may take such order in the same, as God in you may be glorified, and Christ's Flock by you may be edified and comforted, to the praise and glory of our Lord jesus Christ, whose Omnipotent Spirit rule your hearts in his true fear to the end. Amen.   

The Admonition of John Knox to the Commonalty of Scotland  
To his beloved Brethren the Commonalty of SCOTLAND: JOHN KNOX wisheth Grace, Mercy, and Peace; With the Spirit of righteous judgement.  
WHat I have required of the Queen Regent, States and Nobility, as of the chief Heads (for this present) of the Realm, I cannot cease to require of you (dearly beloved brethren) which be the Communality and Body of the same; to wit, That it (notwithstanding that false and cruel Sentence which your disguised Bishops have pronounced against me) would please you to be so favourable unto me, as to be indifferent auditors of my just Purgation: Which to do if God earnestly move your hearts, as I nothing doubt but that your enterprise shall redound to the praise and glory of his holy Name; so am I assured, That ye and your posterity shall by that means receive most singular comfort, edification and profit: For when ye shall hear the matter debated, ye shall easily perceive and understand upon what ground and foundation is builded that Religion which amongst you is this day defended by fire and sword. As for mine own conscience, I am most assuredly persuaded, That whatsoever is used in the Papistical Church, is altogether repugning to Christ's blessed Ordinance, and is nothing but mortal venom; of which whosoever drinketh, I am assuredly persuaded that therewith he drinketh death and damnation, except by true conversion unto God he be purged from the same. But because that long silence of God's Word hath begotten ignorance almost in all sorts of men; and ignorance joined with long custom, hath confirmed superstition in the hearts of many, I therefore, 
Note.  in the Name of the Lord Jesus Christ, desire audience, as well of you the Commonalty, my brethren, as of the States and Nobility of the Realm, that in public Preaching I may have place amongst you at large to utter my mind in all matters of controversy this day in Religion. 
Petition.  And further I desire, That ye, concurring with your Nobility, would competl your Bishops and Clergy to cease their tyranny: And also, That for the better assurance and instruction of your conscience, ye would compel your said Bishops and false Teachers to answer by the Scriptures of God to such Objections and crimes, as shall be laid against their vain Religion, false Doctrine, wicked life, and slanderous conversation. Here I know that it shall be objected, That I require of you a thing most unreasonable; to wit, That ye should call your Religion in doubt, which hath been approved and established by so long continuance, and by the consent of so many men before you. But I shortly answer, That neither is the long continuance of time, neither yet the multitude of men a sufficient approbation, which God will allow for our Religion; For as some of the ancient Writers do witness, neither can long process of time justify an error, neither can the multitude of such, as follow it, change the nature of the same; 
Answer to an Objection.  But if it was an error in the beginning, so is it in the end, and the longer that it be followed, and the more that do receive it, it is more pestilent, and more to be avoided: For if antiquity or multitude of men could justify any Religion, 
Lactant. Firmian. Tertullian. Cyprian.  than was the Idolatry of the Gentiles, and now is the abomination of the Turks, good Religion; For antiquity approved the one, and a multitude hath received, and doth defend the other: But otherwise to answer, godly men may wonder from what Fountain such a sentence doth flow, that no man ought to try his faith and Religion by God's Word, but that he safely may believe and follow every thing, which antiquity and multitude have approved; 
John 5. & 7.  the Spirit of God doth otherwise teach us; for the wisdom of God, Christ Jesus himself, remitted his adversaries to Moses and the Scriptures, to try by them whether his Doctrine were of God, or not: The Apostles Paul and Peter command men to try the Religion which they profess, 
Acts 17. 2 Pet. 1. 1 John 4.  by God's plain Scriptures, and do praise men for so doing; Saint john straightly commandeth, That we believe not every spirit, but to try the spirits whether they be of God, or not. Now seeing that these evident testimonies of the holy Ghost will us to try our faith and Religion by the plain Word of God; wonder it is that the Papists will not be content that their Religion and Doctrine come under the trial of the same. If this sentence of Christ be true (as it is most true, seeing it springeth from the verity itself) Who so doth evil hateth the Light, neither will he come to the Light, 
John 3.  lest that his works be manifested and rebuked, then do our Papists by their own sentence condemn themselves and their Religion; for in so far as they refuse examination and trial, they declare that they know some fault which the Light will utter; which is a cause of their fear, and why they claim that privilege, that no man dispute of their Religion; 
Why Papists will not dispute of the ground of their Religion. Mahomet and the Pope do agree.  the Verity and Truth being of the nature of fine purified Gold, doth not fear the trial of the Furnace; but the stubble and Chaff of man's inventions (such is their Religion) may not abide the the flame of fire. True it is, that Mahomet pronounced this sentence, That no man should in pain of death dispute or reason of the ground of his Religion; which Law to this day (by the art of Satan) is observed amongst the Turks, to their mortal blindness and horrible blaspheming of the Gospel of Christ Jesus, and of his true Religion; And from Mahomet or rather from Satan the father of all lies) hath the Pope and his rabble learned this former lesson; to wit, Their Religion should not be disputed upon, but what the fathers have believed, that ought and must the Children approve; and in so divising Satan lacked not his foresight, for no one thing hath more established the kingdom of that Roman Antichrist, than this most wicked decree; to wit, That no man was permitted to reason of his power, or to call his Laws in doubt: This is most assured, that whensoever the Papistical Religion shall come to examination, it shall be found to have no other ground, then hath the religion of Mahomet; to wit, man's invention, device and dreams overshaddowed with some colour of God's Word: And therefore Brethren, seeing that the Religion is to man, as the stomach to the body, which if it be corrupted, doth infect the whole Members, it is necessary that the same be examined; and if it be found replenished with pestilent humours, (I mean with the fantasies of men) then of necessity it is, that those be purged, else shall your bodies and souls perish for ever: 
Note.  For of this I would ye were most certainly persuaded, 
Reformation of Religion belongeth to all that hope for life everlasting.  that a corrupt Religion defileth the whole life of man, appear it never so holy. Neither would I that ye should esteem the Reformation and care of Religion less to appertain to you, because ye are no Kings, Rulers, Judges, Nobles, nor in Authority; beloved Brethren, ye are Gods Creatures, 
Rom. 1.  created and form to his own Image and similitude, for whose redemption was shed the most precious blood of the only beloved Son of God, to whom he hath commanded his Gospel and glad-tydings to be preached, and for whom he hath prepared the heavenly Inheritance, so that ye will not obstinately refuse, and disdainfully contemn the means which he hath appointed to obtain the same; to wit, his blessed Evangell, which now he offereth unto you, to the end that ye may be saved: For the Gospel and glad Tidings of the Kingdom truly preached, 
Rom. 1.  is the power of God to the salvation of every Believer, which to credit and receive your the Communality are no less addebted, then be your Rulers and Princes; 
The subject is no less bound to believe in Christ, then is the King.  for albeit God hath put and ordained distinction and difference betwixt the King and Subjects, betwixt the Rulers and the Common-people in the Regiment and Administration of Civil Policies, yet in the hope of the life to come he hath made all equal; for as in Christ Jesus the jew hath no greater Prerogative than hath the Gentile, 
Gal 3.  the man than hath the woman, the learned then the unlearned, the Lord then the servant, but all are one in him, so is there but one way and means to attain to the participation of his benefits and spiritual graces, which is a lively faith, working by charity; and therefore I say, that it doth no less appertain to you, beloved Brethren, to be assured that your faith and Religion be grounded and established upon the true and undoubted Word of God, then to your Princes or Rulers: For as your bodies cannot escape corporal death, if with your Princes ye eat or drink deadly poison (although it be by ignorance or negligence;) so shall ye not escape the everlasting, if with them ye profess a corrupt Religion; yea, except in heart ye believe, and with mouth ye confess the Lord Jesus to be the only Saviour of the world, (which ye cannot do, 
Abac. 2. Mark 16. John 3.  except ye embrace his Evangell offered) ye cannot escape death and damnation: For as the just liveth by his own faith, so doth the unfaithful perish by his infidelity: And as true faith is engendered, nourished, and maintained in the hearts of God's Elect, by Christ's Evangell truly preached; so is infidelity and unbelief fostered by concealing and repressing the same. And thus if ye look for the life everlasting, ye must try if ye stand in faith, and if ye would be assured of a true and lively faith, ye must needs have Christ Jesus truly preached unto you. And this is the cause (dear Brethren) that so oft I repeat, and so constantly I affirm, That to you it doth not less appertain, then to you King or Princes, to provide that Christ Jesus be truly preached amongst you, seeing that without his true knowledge, can neither of you both attain to Salvation: And this is the point, wherein (I say) all men are equal, That all are descended from Adam, 
Wherein all men are equal  by whose sin and inobedience did death enter into the world, so it behoved all that shall obtain life, to be engrafted in one, that is, in the Lord jesus, who being the just servant, 
Rome 5. Isa 53. John 3 & 5.  doth by his knowledge justify many; to wit, all that unfeignedly believe in him. Of this equality, and that, God requireth no less of the subject, be he never so poor, then of the Prince and rich man in matters of Religion, he hath given an evident declaration in the Law of Moses; for when the Tabernacle was builded, erected, and set in order, God did provide, how it and the things pertaining to the same, should be sustained, so that they should not fall in decay: And this provision (albeit heaven and earth obey his Empire) would he not take from the secret and hid Treasures which lie dispersed in the veins of the earth, 
Exod. 30.  neither yet would he take it from the rich and potent of the people; but he did command, That every one of the sons of Israel (were he rich or were he poor) that came in count from 20 years and upward, should yearly pay half a Sickle for an oblation to the Lord, in the remembrance of their Redemption, and for an expiation or cleansing of their souls, which money God commanded should be bestowed upon the Ornaments and necessaries of the Tabernacle of Testimony. He furthermore added a Precept, That the rich should give no more for that use, and in that behalf, then should the poor; neither yet that the poor should give any less than should the rich in that consideration. This law, to man's reason and judgement, may appear very unreasonable; for some rich man might have given a thousand sickles with less hurt of his substance, than some poor man might have paid the half Sickle: And yet God maketh all equal, and will that the one shall pay no more than the other, neither yet the poor less than the rich; This Law (I say) may appear very unequal: But if the cause which God addeth be observed, we shall find in the same the great mercy and inestimable wisdom of God to appear, which cause is expressed in these words; 
Exod. 30.  This money received from the children of Israel, thou shalt give in for the service of the Tabernacle, that it may be to the clildrens of Israel for a remembrance before the Lord, that he may be merciful to your souls. This cause (I say) doth evidently declare, That as the whole multitude was delivered from the bondage of Egypt by the mighty power of God alone; so was every member of the same (without respect of persons) sanctified by his grace, the richest (in that behalf) nothing preferred before the poorest: For by no merit and worthiness of man was he moved to choose and to establish his habitation and dwelling amongst them; but their felicity, prerogative and honour which they had above all other Nations, proceeded only from the fountain of his eternal goodness, who loved them freely, as he freely had chosen them to be a priestly kingdom, and holy people from all Nations of the earth: Thus to honour them that he would dwell in the midst of them, he neither was moved (I say) by the wisdom of the wise, by the riches of the potent, 
Exod. 19  neither yet by the virtue and holiness of any state amongst them, but of mere goodness did he love them, and with his presence did he honour the whole people, and therefore to paint out the same his common love to the whole multitude, and to cut off occasions of contention, and doubts of conscience, he would receive no more from the rich, then from the poor, for the maintenance of that his tabernacle, by the which was represented his presence and habitation amongst them. If the rich had been preferred to the poor, then as the one should have been puffed up with pride, 
The presence of God represented in the Tabernacle.  as that he had been more acceptable to God by reason of his greater gift, so should the conscience of the other have been troubled and wounded, thinking that his poverty was an impediment that he could not stand in so perfect favour with God, as did the other, because he was not able to give so much, as did the rich, to the maintenance of his Tabernacle: But he, who of mercy (as is said) did choose his habitation amongst them, and also that best knoweth what lieth within man, did provide the remedy for the one, and for the other, making them equal in that behalf, who in other things were most unequal. If the poor should have found himself grieved by reason of that tax, and that as much was imposed upon him as upon the Rich, yet had he no small cause of joy, that God himself would please to compare him, 
Heb. 9  and to make him equal (in the maintenance of his Tabernacle) to the most rich and potent in Israel. If this equality was commanded by God for maintenance of that transitory tabernacle, which was but a shadow of a better to come; is not the same required of us, who now have the verity, which is Christ Jesus? who being clad with our nature, is made Immanuel, that is, God with us; Whose natural body, 
Isa 8. Act. 3. Mat. 28.  albeit it be received into the Heavens, where he must abide till all be complete that is forespoken by the Prophets, yet hath he promised to be present with us to the end of the world. And for that purpose, and for the more assurance of his Promise, he hath erected amongst us here in earth the Signs of his own presence with us, his spiritual Tabernacle, the true preaching of his Word, 
The spiritual Tabernacle and signs of Christ● pre▪  and right administration of his Sacraments; to the maintenance whereof is no less bound the subject than the Prince, the poor than the rich: For as the Price, which was given for man's redemption, is one, so God requireth of all that shall be partakers of the benefits of the same, a like duty which is a plain confession, That by Christ Jesus alone we have received, whatsoever was lost in Adam. Of the Prince doth God require, That he refuse himself, and that he follow Christ Jesus; of the Subject he requireth the same. Of the Kings and Judges it is required, That they kiss the Son; that is, give honour, subjection and obedience to him: and from such reverence doth not God exempt the Subject that shall be saved; and this is, That equality which is betwixt the kings and subjects, the most rich or noble, and betwixt the poorest and men of lowest state; to wit, That as the one is obliged to believe in heart, and with mouth to confess the Lord Jesus to be the only Saviour of the world, so also is the other. Neither is there any of God's children (who hath attained to the years of discretion) so poor, but that he hath thus much to bestow upon the Ornaments and maintenance of their spiritual Tabernacle, when necessity requireth; neither yet is there any so rich, of whose hands God requireth any more: 
1 Par. 29. 2 Par. 3.4. & 5. 2 Par. 29.30. & 35.  For albeit that David gathered great substance for the building of the Temple, that Solomon with earnest diligence and incredible expenses erected and finished the same, That Hezekiah and josiah purged the Religion which before was corrupted: yet to them was God no further debtor in that respect, than he was to the most simple of the faithful posterity of faithful Abraham; for their diligence, zeal and works gave rather testimony and confession before men, 
1 Par. 29. 2 Par. 3.4, & 5. 2 Par. 29.30, & 35.  what honour they did bear to God; what love to his Word; what reverence to his Religion, then that any work proceeding from them did either establish, or yet increase God's favour towards them, who freely did love them in Christ his Son, before the foundation of the world was laid: So that these forenamed, by their notable works, gave testimony of their unfeigned faith; and the same doth the poorest, that unfeignedly and openly professeth Christ Jesus, and doth embrace his glad tidings offered, That doth abhor Superstition, and fly from Idolatry. The poorest, I say, and most simple that this day on earth, in the days of this cruel persecution firmly believeth in Christ, and boldly doth confess him before this wicked generation, 
Note.  is no less acceptable before God, neither is judged in his presence to have done any less in promoting Christ his Cause, then is the King, that by his sword and power which he hath received of God, rooteth out Idolatry, and so advanceth Christ's glory. But to return to our former purpose: It is no less required, I say, of the subject to believe in Christ, and to profess his true Religion, then of the Prince and King: And therefore I affirm, That in God's presence it shall not excuse you to allege, That ye were no chief Rulers, and therefore that the care and reformation of Religion did not appertain unto you.  
Ye, dear brethren (as before is said) are the creatures of God created to his own Image and similitude; 
Matth. 17.  to whom it is commanded, To hear the voice of your heavenly Father, To embrace his Son Christ Jesus, To fly from all doctrine and Religion which he hath not approved by his own Will, revealed to us in his most blessed Word. To which Precepts and Charges if ye be found inobedient, ye shall perish in your iniquity as rebels and stubborn servants, that have no pleasure to obey the good Will of their Sovereign Lord, who most lovingly doth call for your obedience: And therefore, brethren, in this behalf, it is your part to be careful and diligent: 
Note.  For the question is not of things temporal, which although they be endangered, yet by diligence and process of time may after be redressed; but it is of the damnation of your bodies and souls, and of the loss of life everlasting; which once lost, can never be recovered. And therefore I say, That it behoveth you to be careful and diligent in this so weighty a matter, lest that ye, contemning this occasion which God now offereth, find not the like, although that after with groaning and sobs ye languish for the same. And that ye be not ignorant of what occasion I mean, in few words I shall express it.  
Not only I, 
The offer of john Knox ro hi● native Realm.  but with me also divers other godly and learned men, do offer unto you our labours, faithfully to instruct you in the ways of the eternal our God, and in the sincerity of Christ's Evangell, which this day, by the pestilent Generation of Antichrist (I mean by the Pope, and by his most ungodly Clergy) are almost hid from the eyes of men: We offer to jeopard our lives for the salvation of your souls, and by manifest Scriptures to prove that Religion that amongst you is maintained by fire and sword, to be false, vain and diabolical. We require nothing of you, but that patiently ye will hear our Doctrine, which is not ours, but the Doctrine of salvation revealed to the world by the only Son of God; And that ye will examine our reasons, 
What he requireth.  by the which we offer to prove the Papistical Religion to be abominable before God: And last, we require, That by your power the tyranny of those cruel beasts (I mean of Priests and Friars) may be bridled till we have uttered our minds in all matters this day debatable in Religion: If these things in the fear of God ye grant to me, and unto others that unfeignedly for your salvation, and for God's glory require the same, I am assured, That of God ye shall be blessed, whatsoever Satan shall devise against you. But and if ye contemn or refuse God, who thus lovingly offereth unto you salvation and life, ye shall neither escape plagues Temporal which shortly shall apprehend you, neither yet the torment prepared for the devil and for his angels, except by your speedy repentance ye return to the Lord, whom now ye refuse, if that ye refuse the Messengers of his Word.  

An answer to two questions.  But yet I think ye doubt what ye ought and may do in this so weighty a matter. In few words I will declare my conscience in the one, and in the other: Ye ought to prefer the glory of God, and the promoting of Christ his Evangell, and the salvation of your souls, to all things that be in the earth: And ye, although ye be but subjects, may lawfully require of your Superiors, be it of your King, be it of your Lords, Rulers and Powers, That they provide for you true Preachers, 
Subjects may lawfully require true Preachers of the●r Rulers.  and that they expel such as under the name of Pastors, devour and destroy the Flock, not feeding the same as Christ Jesus hath commanded: And if in this point your Superiors be negligent, or yet pretend to maintain tyrants in their tyranny, most justly ye may provide true Teachers for yourselves, Pastors according to the mind and heart of God, by whom you may be fed with that most comfortable food of your souls, Christ's Evangell truly preached: Ye may moreover, in a peaceable manner, without sedition, withhold the fruits and profits which your false Bishops and Clergy most unjustly receive of you, unto such time as they shall faithfully do their charge and duties, which is, To preach unto you Christ Jesus truly, rightly to minister the Sacraments according to his own Institution; and so to watch for the salvation of your souls, 
John 21. Acts 20.  as is commanded by Christ Jesus himself, and by his Apostles Paul and Peter. If God shall move your hearts in his true fear to begin to practise these things, and to demanded and crave the same of your Superiors, which most lawfully ye may do, than I doubt not but of his great mercy, and free grace, he will illuminate the eyes of your minds, that his undoubted Verity will be a Lantern to your feet, to guide and lead you in all the ways which godly wisdom doth approve; he will make your enemies tremble before your faces; he will establish his Evangell amongst you, to the salvation and perpetual comfort of yourselves, and of your posterity after you. But and if (as God forbid) the love of friends, the fear of your Princes, 
Things that may draw men back from the sincerity of Christ's Evangell.  and the wisdom of the world draw you back from God, and from his Son Christ Jesus, be ye certainly persuaded, That ye shall drink the cup of his Vengeance; so many, I mean, as shall contemn and despise this loving calling of your heavenly Father. It will not excuse you (dear brethren) in the presence of God, neither yet will it avail you in the day of his visitation, to say, We were but simple subjects, we could not redress the faults and crimes of our Rulers, Bishops and Clergy: We called for Reformation, and wished for the same; but Lords brethren were Bishops, their sons were Abbots, and the friends of great men had the possession of the Church, and so were we compelled to give obedience to all that they demanded. These vain excuses, I say, will nothing avail you in the presence of God, who requireth no less of the subjects, then of their Rulers; That they decline from evil, and that they do good; that they abstain from Idolatry, Superstition, Blasphemy, Murder, and other such like horrible crimes which his Law forbiddeth, and yet nevertheless are openly committed and maliciously defended in that miserable Realm. And if ye think that ye are innocent, because ye are not the chief actors of such iniquity, ye are utterly deceived; for God doth not only punish the chief offenders, but with them doth he condemn the consenters to such iniquity; and all are judged to consent, 
Rom. 2.  that knowing impiety committed, give no testimony that the same displeaseth them. 
Note.  To speak this matter more plain, As your Princes and Rulers are criminal with your Bishops of all Idolatry committed, and of all the innocent blood that is shed for the testimony of Christ's Truth; 
Princes and Bishops are alike criminal. How subjects offend with their Princes.  and that because they maintain them in their tyranny: so are you (I mean so many of you as give no plain confession to the contrary) criminal and guilty with your Princes and Rulers in the same crimes, because ye assist and maintain your Princes in their blind rage, and give no declaration that their tyranny displeaseth you. 
Gen. 7. & 19  This Doctrine, I know, is strange to the blind world; but the verity of it hath been declared in all notable punishments from the beginning. When the original world perished by water; when Sodom and Gomorra were consumed by fire; and finally, 
josephus' Egesippus.  when jerusalem was horribly destroyed; Doth any man think that all were alike wicked before the world? Evident it is that they were not, if they be judged according to their external facts; for some were young, and could not be oppressors, neither yet could defile themselves with unnatural and beastly lusts: Some were pitiful, and gentle of nature, and did not thirst for the blood of Christ, nor of his Apostles: But did any escape the plagues and vengeance which did apprehend the multitude? Let the Scriptures witness, and the Histories be considered, which plainly do testify, That by the waters all flesh in earth at that time did perish; (Noah and his family reserved) That none escaped in Sodom, and in the other Cities adjacent, except Lot and his two daughters. And evident it is, That in that famous City jerusalem, in that last and horrible destruction of the same, none escaped God's vengeance, except so many as before were dispersed. And what is the cause of this severity, seeing that all were not alike offenders, let the flesh cease to dispute with God, and let all men by these examples learn betimes to fly, and avoid the society and company of the proud contemners of God, if that they list not to be partakers of their plagues. The cause is evident, if we can be subject without grudging to God's judgements, which in themselves are most holy and just: For in the original world none was found, that either did resist tyranny and oppression that universally was used, nor yet that earnestly reprehended the same. In Sodom was none found that did gain stand that furious and beastly multitude that did compass about and besiege the house of Lot: None would believe Lot, that the City should be destroyed. And finally, in jerusalem was found none that studied to repress the tyranny of the Priests, who were conjured against Christ and his Evangell; but all fainted (I except ever such as gave witness with their blood, or their flying, That such impiety displeased them) all kept silence; by the which all approved iniquity, and joined hands with the tyrannts, and so were all arrayed and set, as it had been in one Battle, against the Omnipotent, and against his Son Christ Jesus: For whosoever gathereth not with Christ in the day of his Harvest, is judged to scatter; And therefore of one vengeance temporal were they all partakers. Which thing, as before I have touched, aught to move you to the deep consideration of your duties in these last and most perilous times. The iniquity of your Bishops is more than manifest; their filthy lives infect the air; the innocent blood which they shed, cryeth vengeance in the ears of our God; the idolatry and abomination which openly they commit, and without punishment maintain, doth corrupt and defile the whole Land, and none amongst you do unfeignedly study for any redress of such enormities. Will God in this behalf hold you as innocents'? Be not deceived, dear brethren; God hath punished not only the proud tyrants, filthy persons, and cruel murderers, but also such as with them did draw the yoke of iniquity, was it by flattering their offences, 
What subjects shall God punish with their Princes.  obeying their unjust commandments, or in winking at their manifest iniquity. All such, I say, God once punished with the chief offenders. Be ye assured, brethren, that as he is immutable of nature, so will he not pardon you in that which he hath punished in others; and now the less, because he hath plainly admonished you of the dangers to come, and hath offered you his mercy before he pour forth his wrath and displeasure upon the inobedient.  
God the Father of our Lord jesus Christ, who is the father of glory, and God of all consolation, give you the spirit of wisdom, and open unto you the knowledge of himself, by the means of his dear Son, by the which ye may attain to the esperance and hope, That after the troubles of this transitory life, ye may be partakers of the glorious Inheritance which is prepared for such as refuse themselves, and fight under the Banner of Christ jesus in the day of this his Battle: That in deep consideration of the same, ye may learn to prefer the invisible and eternal joys, to the vain pleasures that are present. God further grant you his holy Spirit, righteously to consider what I, in his Name, have required of your Nobility, and of the subjects, and move all together so to answer, that my Petition be not a testimony of your just condemnation, when the Lord jesus shall appear to revenge the blood of his Saints, and the contempt of his most holy Word. Amen.  
Sleep not in sin; for vengeance is prepared against the inobedient.  
Fly from Babylon, if ye will not be partakers of her plagues.  
Grace be with you.  
Your Brother to command in godliness, JOHN KNOX. Be witness to my Appellation. The 4. of july, 1558.   

A faithful ADMONITION made by JOHN KNOX, To the true Professors of the Gospel of CHRIST within the Kingdom of England. 1554.  
John Knox wisheth Grace, Mercy, and Peace from GOD the Father of our Lord jesus Christ, with the perpetual Comfort of the Holy Ghost to be with you for ever and ever, dear Brethren, the afflicted Members of Christ's Church in England.  
HAving no less desire to comfort such as now be in trouble within the Realm of England, (and specially you for many causes most dear to me) then hath the natural Father to ease the grief and pain of his dearest Child; I have considered with myself, what argument or parcel of God's Scriptures was most convenient and meet to be handled for your consolation in these most dark and dolorous days: 
A note made upon the sending of Christ's Disciples to the Sea, the miraculous feeding of the people.  And so (as for the same purpose I was turning my Book) I chanced to see a Note in the Margin written thus in Latin, Videas Anglia, Let England beware; which Note when I had considered, I found, that the matter written in my Book in Latin, was this, Seldom it is that God worketh any notable work to the comfort of his Church, but that trouble, fear, and labour cometh upon such as God hath used for his Servants and Workmen; and also tribulation most commonly followeth that Church were Christ jesus is most truly preached. This Note was made upon a place of Scripture written in the fourteenth Chapter of Saint Matthews Gospel; which place declareth, That after Christ Jesus had used the Apostles as Ministers and Servants to feed (as it had been by their hands) five thousand men, beside women and children, with five Barley Loaves and two Fishes; he sent them to the Sea, commanding them to pass over before him to the other side. Which thing as they attempted to obey, 
What chanced to Christ's disciples after the feeding of the people in the desert.  and for the same purpose did travel and row forth in the Sea, the night approached, the wind was contrary, the vehement and raging storm arose, and was like to overthrow their poor Boat and them. When I considered (as dolour and my simplicity would suffer) the circumstances of the Text, I began to reckon and ask account of myself (and as God knoweth, not without sorrow and sobs) whether at any time I had been so plain by my tongue, as God had opened his holy Will and Wisdom in that matter unto me, as mine own Pen and Note bear witness to my conscience: And shortly it came to my mind, that the same place of Scripture I had handled in your presences, when God gave opportunity and time for you to hear God's Messenger speak the words of eternal life. Wherefore I thought nothing more expedient, then shortly to call to mind again such things as then I trust were touched; albeit peradventure neither of me so plainly uttered, neither of you so plainly perceived, as these most dolorous days declare the same to us.  
It shall not be necessary to handle the Text word by word, but of the whole sum to gather certain Notes and Observations, (which shall not far disagree from the state of these days) it shall be sufficient. And first it is to be observed, 
The first Note  That after this great miracle that Christ had wrought, 
John 6. Matth. 14.  he neither would retain with himself the multitude of people whom he had fed, neither yet his disciples; but the one he sent away every man to return to his place of accustomed residence, and the others he sent to the danger of the Seas, not as he that was ignorant what should chance unto them, but knowing and foreseeing the Tempest, yea and appointing the same so to trouble them.  

Christ suffereth not his sheep and Pastors to be dispersed and troubled, but for cause reasonable.  It is not to be judged, That the only and true Pastor would remove and send away from him the wandering and weak sheep; neither yet that the only provident Governor and Guide would set out his rude Warriors to so great a jeopardy, without sufficient and most just cause.  
Why Christ removed and sent away from him the people, the Evangelist Saint john declareth, saying, When jesus knew that they were come to take him, 
John 6.  that they might make him King, he passed secretly (or alone) to the Mountain. Whereof it is plain what chiefly moved Christ to send away the people from him, 
Why Christ sent away the people from him.  because that by him they sought a carnal and worldly liberty, regarding nothing his Heavenly Doctrine of the Kingdom of God his Father, which before he had taught and declared unto them plainly, 
Matth. 10.  showing them, That such as would follow him must suffer for his Names sake persecution, must be hated of all men, must deny themselves, must be sent forth as sheep among Wolves: But no part of this doctrine pleased them, or could enter into their hearts, but their whole mind was upon their bellies, for sufficing whereof they devised and imagined, that they would appoint Christ Jesus to be their worldly King; 
John 6.  for he had power to multiply bread at his pleasure. Which vain opinion and imagination perceived by Christ Jesus, he withdrew himself from their company, to avoid all such suspicion, and to let them understand, 
Matth. 20.  That no such honours did agree with his Vocation, who came to serve, and not to be served: And when this same people sought him again, 
John. 6.  he sharply rebuked them, because they sought him more to have their Bellies fed with corruptible meat, then to have their souls nourished with lively Bread that came down from Heaven. And thus in the people there was just cause why Christ should withdraw himself from them for a time.  
Why the Disciples should suffer that great danger, fear and anguish, Saint Mark in his Gospel plainly showeth, 
Mark 6.  saying, That their hearts were blinded, and therefore did neither remember nor consider the miracle of the Loaves: That is, Albeit with their hands they had touched that bread by which so great a multitude was fed; 
The disciples did not rightly consider Christ's work.  and albeit also they had gathered up twelve Baskets full of that which remained of a few Loaves, which before the Miracle a Boy was able to have borne; yet did they not rightly consider the infinite power of Christ's Jesus by this wonderful Miracle: 
Note.  And therefore of necessity it was, that in their own Bodies they should suffer trouble for their better instruction.  
When I deeply consider (dearly beloved in our Saviour Christ) how abundantly, and how miraculously the poor and small flock of Christ Jesus was fed within the Realm of England under that elect and chosen Vessel of God to glory and honour Edward the sixth; and now again behold not only the dispersion and scattering abroad, but also the appearing destruction of the same, under these cursed, cruel and abominable Idolaters, me think I see the same causes to have moved God, not only to withdraw his presence from the multitude, but also to have sent his well-beloved servants to the travels of the Seas, wherein they were sore tossed and turmoiled, and apparently most like to perish.  
What were the affections of the greatest multitude that followed the Gospel in this former rest and abundance, is easy to be judged, if the life and conversation of every man should have been thoroughly examined: For who lived (in that rest) as that he had refused himself? 
Note this for our time.  Who lived in that rest, as that he had been crucified with Christ? Who lived in that rest, as that he had certainly looked for trouble to come upon him? Yea, who lived not rather in delicacy and joy, and seeking the world and pleasures thereof, caring for the flesh and carnal appetites, as though death and sin had clean been devoured? 
Note.  And what was this else, then to make of Christ an earthly King? 
John 18.  The Word that we professed daily cried in our ears; that our Kingdom; our joy, our rest and felicity, neither was, is, nor should be upon the earth, neither in any transitory thing thereof, but in heaven, into which we must enter by many tiibulations. 
Act. 14.  But (alas) we sleeped in such security, that the sound of the Trumpet could of many never be perfectly understood, but always we persuaded ourselves of a certain tranquillity, as though the troubles whereof mention is made within the Scriptures of God, appertained nothing at all to this age, but unto such as of long time are passed before us: and therefore was our heavenly Father compelled to withdraw from us the presence of his verity (whose voice in those days we could not believe) to the end that more earnestly we may thirst for the same, and with more obedience embrace and receive it, if ever it shall please his infinite goodness, in such abundance to restore the same again.  

Hypocrites are made manifest in the day of trouble.  I mean nothing of those that followed Christ only for their bellies, for such perceiving that they could not obtain their hearts desire of Christ, have grudged, and left him in body and heart; which thing their blasphemous voices spoke against his eternal verity, doth witness and declare. For such (brethren) be ye not moved, 
1 John 2.  for in the time of their profession they were not of us, but were very dissemblers and Hypocrites; and therefore God justly permitteth that they blaspheme the Truth, which they never loved. I mean not that ever such dissembling Hypocrites shall embrace the verity, but I mean such as by infirmity of the flesh, and by natural blindness (which in this life is never altogether expelled) then could not give the very obedience which Gods Word required, neither now by weakness of faith dare openly and boldly confess that which their hearts know to be most true, and yet lamenteth & mourneth, both for the imperfection by passed and present; 
Note.  from such shall not the amiable presence of Christ for ever be withdrawn; but yet again shall the eyes of their soretroubled hearts behold and see that light of Christ's Gospel, wherein they most delight. We the Ministers, who were the distributers of this bread, (the true Word of God) wherewith the multitude within England was fed, lacked not our offences, which also moved God to send us to the Sea. And because the offences of no man are so manifest unto me, as mine own, I will only censure myself.  
It is not unknown unto many, that I (the most wretched) was one of that number whom God appointed to receive that Bread (as it was broken by Christ Jesus) to distribute and give the same to such as he had called to this banquet, in that part of his table where he appointed me to serve. It is not in my knowledge nor judgement to define nor determine what portion or quantity every man received of this bread, neither yet how that which they received agreed with their stomaches; but of this I am assured, That the benediction of Christ Jesus so multiplied the portion which I received of his hands, that during the banquet (this I write to the praise of his Name, and to the accusation of mine own unthankfulness) the bread never failed when the hungry soul craved or cried for food; and at the end of the banquet, mine own conscience beareth witness, that mine hands gathered up the crumbs that were left in such abundance, that the banquet was full among the rest. To be plain, mine own conscience beareth record to myself, 
To deny or conceal the gifts of God which we have received, is unthankfulness.  how small was my learning, and how weak I was of judgement when Christ Jesus called me to be his steward, and how mightily day by day, and time by time he multiplied his graces with me, if I should conceal, I were most wicked and unthankful.  
But alas, how blinded was my heart, and how little I did consider the dignity of that Office, and the power of God that then multiplied and blessed the bread which the people received of my hands, this day mine own conscience beareth witness to myself. 
Let the Mi●ist●rs n●te this who are put from th●ir charges by the enemy.  God I take to record in my conscience, That I delivered the same bread that I received of Christ's hands; and that I mixed no poison with the same; that is, I teached Christ's Gospel without any mixture of men's dreams, devises, or fantasies. But alas I did it not with such fervency, with such indifferency, and with such diligency as this day I know my duty was to have done.  
Some complained in those days, That the Preachers were undiscreet persons (yea, some called them railers, and worse) because they spoke against the manifest iniquity of men, and especially of those that then were placed in Authority, as well in Court, as in other Offices universally throughout the Realm, both in Cities, Towns and Villages. And among others peradventure my rude plainness displeased some, who did complain, That rashly I did speak of men's faults, so that all men might know and perceive of whom I meant. But alas, this day my conscience accuseth me, That I spoke not so plainly as my duty was to have done: For I ought to have said to the wicked man expressly by his name, Thou shalt die the death. For I find jeremiah the Prophet to have done so to Pashur the high Priest, 
Ezech 3.33. Jer. 20 34. 3 Reg 18 21, 22.  and to Zedechiah the King. And not only he, but also Elijah, Elisha, Michah, Amos, Daniel, Christ Jesus himself; and after him his Apostles expressly to have named the bloodthirsty tyrants, 
4 Reg 3. Amos 7. Dan 5 Matth. 23. Act 13.  abominable Idolaters, and dissembling hypocrites of their days. If that we the Preachers within the Realm of England were appointed by God to be the Salt of the earth (as his other Messengers were before us.) Alas, Why withheld we the Salt, where manifest compunction did appear? 

The Preachers ●●●named t●e Salt of the earth  
The Confession of the Author.   (I accuse none but myself.) The blind love that I did bear to this my wicked carcase was the chief cause that I was not fervent and faithful enough in that behalf; For I had no will to provoke the hatred of all men against me: And therefore so touched I the vices of men in the presence of the greatest, that they might see themselves to be offenders (I dare not say that I was the greatest flatterer.) But yet nevertheless I would not be seen to proclaim manifest War against the manifest wicked: Whereof unfeignedly I ask my God mercy.  
As I was not so fervent in rebuking manifest iniquity as it became me to have been; 
Preachers aught to feed Christ's Flock.  So was I not so indifferent a feeder as is required of Christ's Steward: For in preaching Christ's Gospel, albeit mine eye (as knoweth God) was not much upon worldly promotion, yet the love of friends, and carnal affection of some men with whom I was most familiar, alured me to make more residence in one place then in another, having more respect to the pleasure of a few, then to the necessity of many. That day I thought I had not sinned, if I had not been idle; But this day I know it was my duty to have had consideration how long I had remained in one place, and how many hungry souls were in other places, to whom alas none took pain to break and distribute the bread of Life.  
Moreover, remaining in one place I was not so diligent as mine Office required; but sometime by counsel of carnal friends I spared the body; sometime I spent in worldly business of particular friends; and sometime in taking recreation and pastime by exercise of the body.  
And albeit men may judge these to be light and small offences, yet I acknowledge and confess, That unless pardon should be granted to me in Christ's blood, that every one of these three offences aforenamed, that is to say, Lack of fervency in reproving sin, The lack of indifferency in feeding those that were hungry, And the lack of diligence in the execution of mine Office, deserved damation.  

The lack of fervency of reproving; of indifferency in seeding, and diligence in executing, are great sins, Spiritual temptations are soon espied.  And beside these, I was assaulted, yea, infected and corrupted with more gross sins; that is, My wicked nature desired the favours, the estimation and praise of men; against which albeit that sometime the Spirit of God did move me to fight, and earnestly did stir me (God knoweth I lie not) to sob and lament for those imperfections; yet never ceased they to trouble me when any occasion was offered: And so privily and craftily did they enter into my breast, that I could not perceive myself to be wounded, till vainglory had almost gotten the upper hand.  

The prayer of the author.  O Lord be merciful to my great offence, and deal not with me according to my great iniquity; but according to the multitude of thy mercies remove from me the burden of my sin: for of purpose and mind to have avoided the vain displeasure of man, I spared little to offend thy Majesty.  
Think not (beloved in the Lord) That thus I accuse myself without just cause, as though in so doing I might appear more holy; or that yet I do it of purpose and intent by occasion thereof to accuse others of my brethren the true Preachers of Christ of like or greater offences: No, God is Judge to my conscience, That I do it even from an unfeigned and sore troubled heart, as I that know myself grievously to have offended the Majesty of my God, during the time that Christ's Gospel had free passage in England. 
The troubles of these da●es cometh to the comfort of Gods elect  And this I do let you understand, That the taking away of the heavenly Bread, and this great tempest that now bloweth against the poor disciples of Christ within the Realm of England (as touching our part) cometh from the great mercy of our heavenly Father, to provoke us to unfeigned repentance, for that neither Preacher nor Professor did rightly consider the time of our merciful Visitation: But altogether so we spent the time, as though God's Word had been Preached rather to satisfy our fantasies, then to reform our evil manners. Which thing if we earnestly repent, then shall Jesus Christ appear to our comfort, be the storm never so great. Haste, O Lord, for thy Names sake.  


The second Note.  
The great fear of the disciples.   The second thing that I find to be noted, is, The vehemency of the fear which the disciples endured in that great danger, being of longer continuance than ever they had at any time before.  

Matth. 8.  In Saint Matthewes Gospel it appeareth, That another time there arose a great stormy Tempest, 
The disciples also before this time were troubled in the Sea.  and sore tossed the Boat wherein Christ's disciples were labouring: But that was nigh the day light, and then they had Christ with them in the Ship, whom they awaked, and cried for help unto him (for at that time he slept in the Boat) and so were shortly delivered from their sudden fear. But now were they in the midst of the raging Sea, 
Note.  and it was night, and Christ their Comforter absent from them, and cometh not to them neither in the first, second, nor third Watch; What fear think ye were they in? And what thoughts arose out of their so troubled hearts, during that storm? Such as this day be in like danger within the Realm of England, doth by this storm better understand then my pen can express. But of one thing I am well assured, That Christ's presence would in that great perplexity have been to them more comfortable than ever it was before; and that patiently they would have suffered their incredulity to have been rebuked, so that they might have escaped the present death.  
But profitable it shall be, and somewhat to our comfort, to consider every parcel of their danger: And first, ye shall understand, That when the disciples passed to the Sea to obey Christ's Commandment, 
What time the tempest did arise.  it was fair weather, and no such Tempest seen. But suddenly the storm arose with a contrarious flaw of wind, when they were in the midst of their Journey. For if the Tempest had been as great in the beginning of their entrance into the Sea, as it was after when they were about the midst of their Journey, neither would they have adventured such a great danger; neither yet had it been in their power to have attained to the midst of the Sea. And so it may be evidently gathered, 
The Sea was calm when the disciples took their Ship.  That the Sea was calm when they entered into their Journey.  
Then it is to be remarked, By what means and instruments was this storm moved: 
What moved the Sea.  Was the plunging of their Oars, and force of their small Boat such as might stir the waves of the great Sea? No, doubtless: But the holy Ghost declareth, That the Seas were moved by a vehement and contrary wind, which blew against their Ship in the time of darkness. But seeing the wind is neither the commander nor mover of itself, some other cause is to be enquired, which hereafter we shall touch.  
And last, it is to be noted and considered, What the disciples did in all this vehement Tempest. Truly they turned not to be driven back for land or shore, by the vehemency of the contrary wind; for so it might be thought that they could not have escaped shipwreck and death: 
The tossed Ship is a figure of the Church of Christ.  but they continually laboured in rowing against the wind, abiding the ceasing of that horrible tempest.  
Consider and mark, beloved in the Lord, what we read here to have chanced to Christ's disciples, and to their poor Boat; and you shall well perceive, That the same thing hath chanced, doth and shall chance to the true Church and Congregation of Christ (which is nothing else in this miserable life but a poor Ship) travelling in the Seas of this unstable and troublesome world, toward the heavenly Port, and Haven of eternal felicity, which Christ Jesus hath appointed to his elect.  
This I might prove by the posterity of jacob in Egypt; By the Israelites in their Captivity; and by the Church during the time that Christ himself did Preach (and sometime after his Resurrection and Ascension) against whom the vehement storm did not rage immediately after they entered into the Ship of their travel and tribulation: 
Exod. 1.  For the bloody sentence of Pharaoh was not pronounced against the seed of jacob when he first did enter into Egypt: Neither was the cruel counsel and devilish device of proud Haman invented by and by after Israel and judah were translated from their possessions: 
Esth. 3.  Neither yet in the time of Christ Jesus being conversant with his Apostles in the flesh, was there used any such tyranny against the Saints of God, as shortly after followed in the persecution of Saint Stephen, 
Act. 7 & deinceps.  and other disciples. But all these in the beginning of their travel with a contrary wind, had always some calm; that is, Albeit they had some trouble, yet had they not extreme persecution.  
Even so, most dearly beloved, is happened now to the afflicted Church of God within the Realm of England: At all times the true Word of God suffered contradiction and repugnancy; And so the wind blew against us even from the beginning of the late up rising of the Gospel in England, but yet it could not stop our course, till now of late days, that the raging wind bloweth without bridle upon the unstable Seas, in the midst whereof we are in this hour of darkness.  

The malice of the devil compared to the wind.  To write my mind plainly unto you, beloved brethren: This wind that always hath blown against the Church of God, is the malice and hatred of the devil, which rightly in this case is compared to the wind: For as the wind is invisible, and yet the poor disciples feel that it troubleth and letreth their Ship; 
1 Simile.  So is the pestilent envy of the devil working always in the hearts of the reprobate so subtle and crafty, that it cannot be espied by God's Elect, nor by his Messengers, till first they feel the blasts thereof to blow their Ship backward: And as the vehement wind causeth the waves of the Sea to rage, 
The Sea cannot be quiet when the wind bloweth outrageously.  and yet the dead water neither knoweth what it doth, neither yet can it cease nor refrain; so that both it is troubled by the wind, and also itself doth trouble Christ's disciples in their poor Ship: So by the envy and malice of the devil, are wicked and cruel, as well subjects as Princes (whose hearts are like the raging Sea) compelled to persecute and trouble the true Church of Christ; and yet so blinded are they, and so enthralled under the bondage of the devil, that neither can they see their manifest iniquity, neither yet can they cease to run to their own destruction. And hereof, England, hast thou manifest experience: For in the time of King Henry the eighth, 
The wind that blew in the days of King Hen. 8.  how the wolf, that wicked Winchester, and others, by the vehement wind of six bloody Articles (by the devil devised) intended to have overthrown the poor Ship and Christ's disciples, is evidently known already. But than had we Christ Jesus with us sleeping in the Ship, who did not despise the faithful crying of such as then were in trouble: But by his mighty power, gracious goodness, and invincible force of his holy Word, he compelled those wicked winds to cease, and the raging of those Seas to be stilled and calm: 
A quiet calm was under King Edw 6.  So that all the hearts of God's Elect within the Realm of England did wonder at that sudden change, while that under a lamb the fearful edge of that devouring sword was taken from the necks of the faithful; and the tyranny of those ravening and bloodthirsty Wolves (I mean of wily Winchester, and of some other his Brethren, the sons of Belial) was repressed for a time: 
The first secret pestilent wind that blew in the time of good K. Edward 6. The Devil raged when the Mass mischief was disclosed.  But yet ceased not the Devil to blow his wind, by his wicked Instruments, who found the means, how against nature the one brother should assent to the death of the other; but that could not hinder the course of the travelling Boat, but forth she goeth in despite of the Devil, who then more cruelly raged, perceiving his own honour and service; that is, his detestable Mass, to be disclosed and opened before the people, to be damnable Idolatry, and assured damnation to such as put their trust in it: And therefore began he more craftily to work, and finding the same Instruments apt enough, whose labours he had used before, he blew such mortal hatred between two, which appeared to be the chief pillars under the King; for that wretched (alas) and miserable Northumberland could not be satisfied, till such time as simple Somerset most unjustly was bereft of his life; what the Devil and his Members the pestilent Papists, meant by his away-taking, God compelled my tongue to speak in more places than one; and specially before you, and in Newcastle, as sir Robert Bradling did not forget a long time after; God grant that he may understand all other matters spoken before him then and at other times, as rightly as he did that mine interpretation of the Vineyard, 
Esa. 5.  whose Hedges, Ditches, Towers and Winepress God destroyed, because it would bring forth no good fruit: And that he may remember, that what ever was spoken by my mouth that day, is now complete, and come to pass, except that final destruction and vengeance is not yet fallen upon the greatest offenders, 
Mark well.  as assuredly shortly it shall, unless that he and some other of his sort, that then were enemies to God's truth, will speedily repent (and that earnestly) their stubborn disobedience. 
This was affirmed both before the King, and also before Northumberland oftener than once.  God compelled my tongue (I say) openly to declare, That the Devil and his Ministers intended only the subversion of God's true Religion, by that mortal hatred among those which ought to have been most assuredly knit together by Christian charity, and by benefits received; and especially that the wicked and envious Papists (by that ungodly breach of charity) diligently minded the overthrow of him, that to his own destruction, procured the death of his innocent friend: Thus (I say) I was compelled of conscience oftener than once to affirm, That such as saw and invented the means how the one should be taken away, saw and should find the means also to take away the other; and that all that trouble was devised by the Devil and his Instruments, to stop and let Christ's Disciples and their poor Boat; but that was not able, because she was not yet come to the midst of the Sea.  
Transubstansiation (the Bird that the Devil hatched by Pope Nicholas and since that time fostered and nourished by all his Children, Priests, Friars, Monks, and other his conjured and sworn soldiers, and in these last days chiefly by Stephen Gardner, and his black brood in England;) Transustantiation (I say) was then clearly confuted and mightily overthrown; and therefore God had put wisdom in the tongues of his Ministers and Messengers to utter that vain vanity; 
Transubstantiation overthrown by Th. Granmer.  and specially gave such strength to that Reverend Father in God, Thomas Granmer, to cut the knots of Devilish Sophistry linked and knit by the Devil's Gardener, and his blind Buzzards, to hold the verity of the everliving God under bondage, that rather I think they shall condemn his works (which notwithstanding shall continue and remain to their confusion, than they shall enterprise to answer the same. 
The tound god was taken away by Act of Parliament.  And also God gave boldness and knowledge to the Court of Parliament to take away the round clipped God, wherein standeth all the holiness of Papists, and to command common Bread to be used at the Lords Table, and also to take away the most part of superstitions, (kneeling at the Lord's Supper excepted) which before profaned Christ's true Religion. 
When all the Papistical abominations were revolted, then was the Boat in the midst of the Sea.  Then (dear Brethren) was the Boat in the midst of the Sea, and suddenly ariseth the horrible tempest, most fearful and dolorous; Our King is taken away from us, and the Devil bloweth in such Organs as always he had found obedient to his Precepts, and by them he inflameth the heart of that wretched and unhappy man, (whom I judge more to be lamented, then hated) to covet the Imperial Crown of England to be established to his Posterity, and what thereupon hath succeeded, it is not now necessary to be written.  

Two special Notes of this discourse.  Of this short discourse (Beloved in the Lord) you may consider and perceive two special Notes;  

The first Note.  1. That the whole malice of the Devil hath always this end, To vex and overthrow Christ's afflicted Church; for what else intended the Devil and his servants (the pestilent Papists) by all these their crafty policies, during the time that Christ's Gospel was preached in England, than the subversion of the same Gospel, and that they might recover power to persecute the Saints of God, as this day in the hour of darkness they have obtained for a time, to their own destruction. Let no man wonder though I say, That the crafty policies of pestilent Papists wrought all the mischief, for who could more easier and better work greater mischief, than such as bare authority and rule. And who (I pray you) ruled the roast in the Court all this time, by stout courage and proudness of stomach, but Northumberland? But who (I pray you) under King Edward, 
Who ruled all by wit under K. Edward 6  ruled all by counsel and wit? Shall I name the man? I will writ no more plainly now then my tongue spoke the last Sermon, That it pleased God that I should make before that Innocent and most godly King Edward the sixth, and before his Council at Westminster, and even to the faces of such as of whom I meant. 
John 13. Psalm. 40.  Handling this place of Scripture, Qui edit mecum panem sustulit adversus me calcaneum suum; that is, He that eateth bread with me, hath lift up his heel against me. I made this affirmation, That commonly it was seen, 
Godly Princes commonly have most vugodly Counsellors.  that the most godly Princes had Officers and chief Councillors most ungodly, conjured enemies to Gods true Religion, and Traitors to their Princes, not that their wickedness and ungodliness was speedily perceived and espied out of the said Princes and godly men, 
Note well.  but that for time those crafty colourers could so cloak their malice against God and his truth, and their hollow hearts toward their loving Masters, that by worldly wisdom and policy at length they attained to high promotions. 
2 Reg. 17. Esa. 22. Matth. 26. John 12.  And for the proof of this mine affirmation, I recited the Histories of Achitophel, Shebna, and judas; of whom the two former had high Offices and promotions with great authority under the most godly Princes, David and Hezekiah; and judas was Purse Master with Christ Jesus. And when I had made some discourse in that matter, I moved this Question;  
Why permitted so godly Princes so wicked men to be of their Council, 
Quest.  and to bear Office and Authority under them?  
To the which I answered; 
Answ.  That either they so abounded in worldly wisdom, 
The enemies of the verity many times appear to be most profitable for a Commonwealth.  foresight and experience touching the government of a Commonwealth, that their counsel appeared to be so necessary, that the Commonwealth could not lack them, and so by the colour to preserve the tranquillity and quietness in Realms, they were maintained in Authority; or else they kept their malice which they bore towards their Masters and Gods true Religion, 
Mischief at the length will so utter itself, that men may espy it.  so secret in their breasts, that no man could espy it, till by God's permission they waited for such occasion and opportunity, that they uttered all their mischief so plainly, that all the world might perceive it: And that was most evident by Achithophel and Sobna; for of Achithophel it is written, That he was David's most secret Counsellor, and that, because his counsel in those days was like the Oracle of God; and Sobna was unto good King Hezekiah sometime controller, sometime Secretary, 
Esa. 22.36.  and last of all Treasurer; to the which Offices he had never been promoted under so godly a Prince, if the Treason and malice which he bore against the King, and against God's true Religion, had been manifestly known. No (quoth I) Sobna was a crafty Fox, and could show such a fair countenance to the King, 
Esa. 22.  that neithet he nor his Council could espy his malicious Treason. 
If David and Hezekiah were deceived by traitorous Councillors, how much more a young and innocent King.  But the Prophet Isaiah was commanded by God to go to his presence, and to declare his traitorous heart and miserable end.  
Was David (said I) and Hezekiah Princes of great and godly gifts and experience, abused by crafty Councillors and dissembling Hypocrites? What wonder is it then, that a young and innocent King be deceived by crafty, 
The Author might fear this indeed.  covetous, wicked and ungodly Counsellors? I am greatly afraid that Achitophel is Counsellor, that judas bears the Purse, and that Sobna is Scribe, controller and Treasurer.  
This and somewhat more I spoke that day, not in a corner (as many yet can witness) but even before those whom my conscience judged worthy of accusation: And this day no more do I write (albeit I may justly, because they have declared themselves most manifestly) but yet do I affirm, That under that innocent King, pestilent Papists had greatest Authority. 
Paulet is painted.  Oh! who was judged to be the soul and life to the Counsel in every matter of weighty importance? who but Sobna, who could best dispatch businesses, that the rest of the Council might Hawk, and Hunt, 
The Treasurer's words against the authority of Mary.  and take their pleasure? None like unto Sobna. Who was most frank and ready to destroy Somerset, and set up Northumberland? was it not Shebna? Who was most bold to cry Bastard, Bastard? Incestuous Bastard Mary shall never Reign over us. And who, I pray you, was most busy to say, 
Caiaphas' prophesied.  Fear not to Subscribe with my Lords of the King's Majesties most Honourable Privy Council, Agree to his Majesty's last Will and perfect Testament, and let never that obstinate woman come to Authority, she is an arrant Papist, she will subvert the true Religion, and will bring in strangers to the destruction of this Commonwealth: Which of the Council (I say) had these and greater persuasions against Mary, to whom now he coucheth and kneeleth? Sobna the Treasurer. And what intended such Traitorous and dissembling Hypocrites by all these and such like crafty sleights and counterfeit conveyance? Doubtless the overthrow of Christ's true Religion, which then began to flourish in England; the liberty whereof fretted the Guts of such pestilent Papists, who now hath gotten the days which they long looked for, but yet to their own destruction and shame, for in the spite of their hearts the plagues of God shall strike them; they shall be comprehended in the snare which they prepare for others for their own counsels shall make themselves slaves to a proud, mischievous, unfaithful and vile Nation.  


Judge at the end.  
The second Note.   Now to the second Note of our Discourse, which is this; Albeit the Tyrants of this earth have learned by long experience, that they are never able to prevail against God's Truth, yet because they are bound slaves to their Master the Devil, they cannot cease to persecute the members of Christ, 
Tyrant's cannot cease to persecute Christ's Members.  when the Devil blows his wind in the darkness of the night, that is, When the light of Christ's Gospel is taken away, and the Devil reigneth by Idolatry superstition and Tyranny.  
This most evidently may be seen from the beginning of this world to the time of Christ, 
Gen. 21. Gen. 28.  and from thence till this day. Ishmael might have perceived, that he could not prevail against Isaac, because God had made his promise unto him, as no doubt Abraham their father teached to his whole household; Esau likewise understood the same of jacob; Pharaoh might plainly have seen by many Miracles, 
Exod. 5, 6, 7, 8, etc.  that Israel was God's people, whom he could not utterly destroy; and also the Scribes, and Pharisees, and Chief Priests were utterly convinced in their Conscience, 
John 5. & 12.  that Christ's whole doctrine was of God, and that to the profit and commodity of man, his Miracles and works were wrought by the power of God, and therefore that they could never prevail against him: And yet as the Devil stirred them, none of those could refrain to persecute him, whom they knew most certainly to be innocent.  

The power of God's Word put the Papists to silence in England, except it had been to brag in corners  This I write that you shall not wonder, albeit now ye see the poisoned Papists, wicked Winchester, and dreaming Duresme, with the rest of the Faction (who sometimes were so confounded, that neither they durst nor could speak nor write in the defence of their Heresies) now so to rage and triumph against the eternal Truth of God, as though they had never assayed the power of God speaking by his true Messengers.  

Princes are ready to persecute as malicious Papists will command.  Wonder not hereat (I say) beloved Brethren, that the Tyrants of this world are so obedient and ready to follow the cruel counsels of such disguised Monsters; For neither can the one nor the other refrain, because both sorts are as subject to obey the Devil their Prince and Father, as the unstable Sea is to lift up the waves when the vehement wind bloweth upon it.  

Job 12. 2 Cor. 4.  It is fearful to be heard, that the Devil hath such power over any man, but yet the Word of God hath so instructed us. And therefore albeit it be contrary to our fantasy, yet we must believe it. For the Devil is called the prince and god of this world, because he reigneth, and is honoured by tyranny and idolatry in it.  
He is called the Prince of Darkness that hath power in the Air; It is said, That he worketh in the children of unbelief, because he stirreth them to trouble God's Elect; 
Ephes. 2. 1 Reg 16 18. John 13. John 8.  as he invaded Saul, and compelled him to persecute David; and likewise he entered into the heart of judas, and moved him to betray his Master. He is called Prince over the sons of Pride; and father of all those that are liars, and enemies to God's Truth: Over whom he hath no less power this day, than sometimes he had over Annas and Caiaphas, whom no man denieth to have been led and moved by the devil to persecute Christ Jesus, and his most true Doctrine. And therefore wonder not (I say) that now the devil rageth in his obedient servants, wily Winchester, dreaming Duresme, and bloody Bonner, 
Wily Winchester Dreaming Duresme, Bloody Bonner.  with the rest of their bloody butcherly brood; for this is their hour and power granted unto them: they cannot cease nor assuage their furious fumes, for the devil their Sire stirreth, moveth, and carrieth them even at his will. But in this that I declare the power of the devil working in cruel tyrants, 
This is the cruse before omitted, why the wind blew to trouble Christ's disciples.  Think you that I attribute or give to him or to them power at their pleasure? No, not so, brethren, not so; for as the devil hath no power to trouble the Elements, but as God shall suffer, so hath worldly tyrants (albeit the devil hath fully possessed their hearts) no power at all to trouble the Saints of God, but as their bridle shall be loosed by God's hands.  
And herein, dear brethren, standeth my singular comfort this day, when I hear that those bloody tyrants within the Realm of England doth kill, murder, destroy and devour man and woman as ravennous Lions now loosed from bonds. I lift up therefore the eyes of mine heart (as my iniquity and present dolour will suffer) and to my heavenly Father will I say:  
O Lord, 
The prayer of the author.  those cruel tyrants are loosed by thy hand, to punish our former ingratitude, whom, we trust, thou wilt not suffer to prevail for ever, but when thou hast corrected us a little, and hast declared unto the world the tyranny that lurked in their boldened breasts, then wilt thou break their jawbones, and wil● shut them up in their caves again, that the generation and posterity following may praise thy holy Name before thy Congregation. Amen.  
When I feel any taste or motion of these promises, then think I myself most happy, and that I have received a just compensation, albeit I, and all that to me in earth belongeth, should suffer present death, knowing that God shall yet show mercy to his afflicted Church within England, and that he shall repress the pride of these present tyrants, like as he hath done of those that were before our days.  
And therefore, 
Exhortation.  beloved brethren in our Saviour Jesus Christ, hold up to God your hands that are fainted through fear, and let your hearts that have in these dolorous days sleeped in sorrow, awake, and hear the voice of your God, who sweareth by himself, That he will not suffer his Church to be oppressed for ever; 
Isai. 48 51.54 62.  neither that he will despise our sob● to the end, 
The coming of Christ to his disciples upon the S●●s, is op●ned.  if we will row and strive against this vehement wind; I mean, if that ye will not run back headlong to Idolatry, then shall this storm be assuaged in despite of the devil; Christ Jesus shall come with speed to your deliverance, he shall pierce thorough the wind, and the raging Seas shall obey, and bear his feet and body, as the massy, stable and dry land. Be not moved from the sure foundation of your faith: For albeit that Christ Jesus be absent from you (as he was from his disciples in that great storm) by his bodily presence, yet is he present by his mighty power and grace: 
Christ is suit upon the mountain.  He standeth upon the mountain in security and rest; that is, his flesh and whole humanity is now in heaven, and can suffer no such trouble as sometimes he did: And yet he is full of pity and compassion, and doth consider all our travel, anguish and labours; wherefore it is not to be doubted, but that he will suddenly appear to our great comfort. The tyranny of this world cannot keep back his coming, more than the blustering wind and raging Seas let Christ to come to his disciples, when they looked for nothing but present death. And therefore yet again I say, beloved in the Lord, Let your hearts attend to the promises that God hath made unto true repentant sinners, and be fully persuaded with a constant faith, That God is always true and just in his performance of his promises. You have heard these days spoken of very plainly, when your hearts could fear no danger, because you were nigh the land, and the storm was not yet risen; that is, Ye were young Scholars of Christ when no persecution was felt or seen: But now ye are come into the midst of the Sea (for what part of England heard not of your profession?) and the vehement storm whereof we then almost in every Exhortation spoke of, is now suddenly risen up. But what? Hath God brought you so far forth, 
God never brought his people into trouble to the intent that they should perish therein.  that you shall both in souls and bodies every one perish? Nay, my whole trust in God's mercy and truth is to the contrary. For God brought not his people into Egypt, and from thence thorough the Red Sea to the intent they should perish, but that he in them should show a most glorious deliverance: Neither sent Christ his Apostles into the midst of the Sea, and suffering the storm to assault them and their Ship, to the intent they should there perish, but because he would the more have his great goodness towards them felt and perceived in so mightily delivering them out of the fear of perishing, giving us thereby an example that he would do the like to us, if we abide constant in our profession and saith, withdrawing ourselves from superstition and idolatry. We gave you warning of these days long ago: For the reverence of Christ's Blood let these words be noted; The same Truth that spoke before of these dolorous days, 
Mark these words.  forespoke also the everlasting joy prepared for such as should continue to the end. The trouble is come; O dear brethren look for the comfort, and (after the example of the Apostle) abide in resisting this vehement storm a little space.  

Christ came not to his disciples till the fourth watch.  The third Watch is not yet ended; remember that Christ Jesus came not to his disciples till it was the fourth Watch: and they were then in no less danger than you be now; for their faith fainted, and their bodies were in danger. But Christ Jesus came when they looked not for him; and so shall he do to you, if you will continue in the profession that you have made. This dare I be bold to promise, in the Name of him whose Eternal Verity and glorious Gospel ye have heard and received: who also putteth into my heart an earnest thirst (God knoweth I lie not) of your salvation, and some care also for your bodies, which now I will not express.  
Thus shortly have I passed thorough the outrageous tempest wherein the disciples of Christ were tempted, after that the great multitude were by Christ fed in the desert, omitting many profitable Notes which might well have been marked in the Text, because my purpose is at this present not to be tedious nor yet curious, but only to note such things as be agreeable to these most dolorous days.  
And so let us now speak of the end of this storm and trouble, in which I find four things chiefly to be noted: 

First, That the disciples at the presence of Christ were more afraid than they were before.  
Secondly, That Christ useth no other instrument but his Word to pacific their hearts.  
Thirdly, That Peter in a fervency first left his Ship, and yet after feared.  
Fourthly and lastly, That Christ permitted neither Peter nor the rest of his disciples to perish in that fear, but gloriously delivered all, and pacified the Tempest.    
Their great fear, and the cause thereof, are expressed in the Text, in these words; When the disciples saw him walking upon the Sea, they were afraid, saying, It is a Spirit; and they cried through fear.  
It is not my purpose in this Treatise to speak of spirits, nor yet to dispute, Whether spirits good or bad may appear and trouble men: Neither yet to inquire, Why man's nature is afraid of spirits, and so vehemently abhorreth their presence and company. But my purpose is only to speak of things necessary for this time.  
And first, 
The causes why Christ's disciples misknew him.  let us consider that there was three causes why the disciples knew not Christ, but judged him to be a spirit.  
The first cause was, The darkness of the night.  
The second was, The unaccustomed vision that appeared.  
And the third was, The danger and the tempest, in which they so earnestly laboured for the safeguard of their selves.  
The darkness (I say) of the night letted their eyes to see him: And it was above nature, that a massy, heavy, and weighty body of a man (such as they understood their Master Christ to have) should walk, go upon, or be born up of the water of the raging Sea, and not sink. And finally, the horror of the tempest, and great danger that they were in, persuaded them to look for none other, but certainly to be drowned.  
And so all these three things concurring together, confirmed in them this imagination, That Christ jesus, who came to their great comfort and deliverance, was a fearful and wicked spirit appearing to their destruction.  
What here happened to Christ Jesus himself, 
What chanced to Christ, that also in all ages chanceth to his holy Word.  that I might prove to have chanced, and daily to happen to the verity of his blessed Word in all ages from the beginning.  
For as Christ himself in this their trouble, was judged and esteemed by his disciples at the first sight a spirit, or fantastical body; so is the Truth and sincere Preaching of his glorious Gospel, sent by God for man's comfort, deliverance from sin, and quietness of conscience, when it is first offered, and truly preached, it is (I say) no less but judged to be heresy and deceivable doctrine, sent by the devil to man's destruction.  
The cause hereof is the dark ignorance of God, which in every age since the beginning so overwhelmed the world, that sometimes Gods very Elect were in like blindness and error with the reprobate: As Abraham was an Idolater; Moses was instructed in all the ways of the Egyptians; Paul a proud Pharisee, conjured against Christ and his Doctrine: And many in this same our age, when the Truth of God was offered unto them, were sore afraid, and cried against it, only because the dark clouds of ignorance had troubled them before. But this matter I omit and let pass, till more opportunity.  
The chief Note that I would have you well observe and mark in this preposterous fear of the disciples, is this;  

The fear is greatest, when deliverance is ●ost n●gh.  The more nigh deliverance and salvation approacheth, the more strong and vehement is the temptation of the Church of God. And the more nigh that God's vengeance approacheth to the wicked, the more proud, cruel and arrogant are they.  
Whereby it commonly cometh to pass, That the very messengers of life are judged and deemed to be the authors of all mischief: And this in many histories is evident. When God had appointed to deliver the afflicted Israelites by the hand of Moses from the tyranny of the Egyptians, and Moses was sent to the presence of Pharaoh for the same purpose, such was their affliction and anguish by the cruelty which newly was exercised over them, 
Exod. 5, 6, etc.  that with open mouths they cursed Moses (and no doubt in their hearts they hated God who sent him) alleging, That Moses and Aaron was the whole cause of their last extreme trouble.  
The like is to be seen in the Book of the Kings, both under Elisha and Isaiah the Prophets: For in the days of joram, son of Achab, was Samaria besieged by the King of Syria: In which Samaria no doubt (albeit the King and the most multitude were wicked) there was yet some members of God's Elect Church, which were brought to such extreme famine, 
5 Reg. 7.  that not only things of small price were sold beyond all measure; but also women against nature were compelled to eat their own children: In this same City Elisha the Prophet most commonly was most conversant and dwelled, by whose counsel and commandment, no doubt, the City was kept: For it appeareth, the King, to lay that to his charge, when he, hearing of the piteous complaint of the woman (who for hunger had eaten her own son) rend his clothes, with a solemn Oath and vow, That the head of Elisha should not stand upon his shoulders that day. If Elisha had not been of counsel, That the city should have been kept, Why should the King have more fumed against him, then against others? But whether he was the author of the defending the City or not, all is one to my purpose; for before the deliverance, was the Church in such extremity, that the chief Pastor of that time was sought to be killed by such as should have defended him.  
The like is read of Hezekiah, who defending his City jerusalem, and resisting proud Sennacherib, no doubt obeying the counsel of Isaiah, 
Isai. 36, 37.  at length was so oppressed with sorrow and shame, by the blasphemous words of Rabshakeh, that he had no other refuge, but in the Temple of the Lord (as a man desperate and without comfort) to open the disdainful letters sent unto him by that haughty and proud tyrant.  
By these and many Histories more, it is most evident, that the more nigh salvation and deliverance approacheth, 
Note.  the more vehement is the temptation and trouble.  
This I writ to admonish you, that albeit yet you shall see tribulation so abound, that nothing shall appear but extreme misery without all hope of comfort, that yet you decline not from God. And that albeit sometimes ye be moved to hate the messengers of life, that therefore ye shall not judge that God will never show mercy after. No, dear Brethren, as he hath dealt with others before you, so will he deal with you.  
God will suffer tribulation and dolour abound, 
Why God suffereth tribulation to abound and continue.  that no manner of comfort shall be seen in man, to the intent, that when deliverance cometh, the glory may be his, whose only word may pacify the tempest most vehement.  
He drowned Pharaoh and his Army. 
Exod. 14.  He scattered the great multitude of Benadad. And by his Angel killed the host of Sennacharib. And so delivered his afflicted when nothing appeared to them but utter destruction. So shall he do to you beloved Brethren, if patiently ye will abide his consolation and counsel. God open your eyes that ye may rightly understand the meaning of my writing. Amen.  
But yet peradventure you wonder not a little why God permitteth such blood thirsty tyrants to molest and grieve his chosen Church: I have recited some causes before, and yet more I could recite, but at this time I will hold me content with one.  
The justice of God is such, 
Note.  that he will not pour forth his extreme vengeance upon the wicked, unto such time as their iniquity be so manifest, that their very flatterers cannot excuse it. 
Exod. 100L  Pharaoh was not destroyed till his own household servants and subjects abhorred and condemned his stubborn disobedience.  
jesabel and Athalia were not thrust from this life into death, 
jezabel, Athalia, and judas.  till all Israel and Juda were witnesses of their cruelty and abominations. judas was not hanged till the Princes of the Priests bare witness of his Traitorous Act and iniquity.  
To pass over the Tyrants of old time, whom God hath plagued, let us come to the Tyrants which now are within the Realm of England, whom God will not long spare; If Steven Gardener, 
Gardener, Tunstal, Bucherly Bon●r.  Cuthbert Tunstal, and Butcherly Bonnar, false Bishops of Winchester, Duresme, and of London, had for their false Doctrine and Traitorous acts suffered death, when they justly deserved the same, then would arrant Papists have alleged (as I and others have heard them do) that they were men reformable, That they were meet Instruments for a Commonwealth; 
The praise of Winchester, Durysme, and oundy Mary before these days.  That they were not so obstinate and malicious as they were judged, neither that they thirsted for the blood of any man: And of Lady Mary, who hath not heard, That she was not sober, merciful, and one that loved the Commonwealth of England? Had she (I say) and such as now be of her pestilent Council, been dead before these days, than should not their iniquity and cruelty so manifestly have appeared to the world; for who could have thought, that such cruelty could have entered into the heart of a woman? and into the heart of her that is called a Virgin, that she would thirst for the blood of innocents', and of such as (by just Laws and faithful witnesses) can never be proved to have offended by themselves.  

4. Reg. 11. Matth. 14.  I find, that Athalia (through appetite to Reign) murdered the Seed of the Kings of judah, and that Herodias daughter (at the desire of a whorish Mother) obtained the head of john the Baptist; but yet that ever a woman suffered herself to be called the most blessed Virgin, caused so much blood to be spilt for establishing of the usurped Authority of the Pope, I think the like is rare to be found in Scripture or other History.  

3. Reg. 18 3. Reg. 18.  I find that jezabel (that cursed Idolatress) caused the blood of the Prophets of God to be shed, and Naboth to be murdered unjustly for his own Vineyard; but yet I think she never erected half so many Gallows in all Israel, as mischievous Mary hath done within London alone: But you Papists will excuse your Mary the Virgin: 
A digression to the Papists of Qu. Mary's chaste dealing.  Well, let her be your Virgin, and a Goddess meet to entertain such Idolaters, yet shall I rightly lay to her charge, that which I think no Papist within England will justify nor defend: And therefore (O ye Papists) here I will a little turn my Pen unto you. 
A lively Picture of Mary the utter mischief of England  Answer unto this Question, O ye Seed of the Serpent; Would any of you have confessed two years ago, that Mary (your mirror) had been false, dissembling, unconstant, proud, and a breaker of promises (except such promises as she made to your god the Pope, to the great shame and dishonour of her noble Father;) I am sure you would hardly have thought it of her: And now doth she not manifestly show herself to be an open Traitoresse to the Imperial Crown of England, contrary to the just Laws of the Realm, to bring in a stranger, and make a proud Spaniard King, to the shame, dishonour and destruction of the Nobility; to the spoil of their Honours, Lands, Possessions, chief Offices and promotions of them and theirs; To the utter decay of the Treasures, Commodities, Navy and Fortifications of the Realm, 
What commodities the Spanish King shall bring to the Realm of England.  to the abasing of the Yeomanry, to the slavery of the Commonalty, to the overthrow of Christianity and Gods true Religion, and finally to the utter subversion of the whole public estate and Commonwealth of England? Let Norfolk and Suffolk, let her own Promise and Proclamation, let her father's Testament, let the City of London, let the ancient Laws and Acts of Parliaments before established in England, be judges betwixt mine accusation and her most tyrannous iniquity.  
First, her Promise and Proclamation did signify and declare, That neither she would bring in, neither yet Mary any stranger; Northfolk, Suffolk and the City of London do testify and witness the same. The ancient Laws and Acts of Parliament pronounceth it Treason to transfer the Crown of England into the hands of a foreign Nation; and the Oath made to observe the said Statutes, cryeth out, That all they are perjured that consent to that her traitorous fact.  
Speak now (O ye Papists) and defend your monstrous Masters, and deny, if ye can for shame, that she hath not uttered herself to be borne (alas therefore) to the ruin and destruction of noble England? Oh who would ever have believed (I write now in bitterness of heart) that such unnatural cruelty should have had dominion over any reasonable creature? But the saying to be true, That the usurped Government of an affectionate woman is a rage without reason.  
Who would ever have thought, 
A true saying.  that the love of that Realm, which hath brought forth, which hath nourished and so nobly maintained that wicked woman, 
Under an English name, she bears a Spaniards heart.  should not have moved her heart with pity? Who seeth not now, that she in all her doings declareth most manifestly, that under an English name she beareth a Spaniards heart? If God (I say) had not for our scourge, suffered her and her cruel Council to have come to Authority, then could never these their abominations, cruelty and treason against God, against his Saints, and against the Realm, whose liberties they are sworn to defend, so manifestly have been declared: And who ever could have believed, That proud Gardener, and treacherous Tunstall (whom all Papists praised, for the love they bore to their Country) could have become so manifestly Traitorous, not only against their solemn Oaths, that they should never consent nor agree unto, that a foreign Stranger should reign over England; but also that they would adjudge the Imperial Crown of the same to appertain to a Spaniard by inheritance Lineal descent? O Traitorous Traitors, how can you for shame show your faces.  
It cometh to my mind, that upon Christmas day, Anno 1552. preaching, in Newcastle upon Tine, and speaking against the obstinacy of the Papists I made this affirmation, That whosoever in his heart was enemy to Christ's Gospel and Doctrine, which then was preached within the Realm of England, was enemy also to God, and secret traitors to the Crown and Commonwealth of England; for as they thirsted nothing more than the King's death, which their iniquity could procure; so they regarded not who should reign over them, so that their Idolatry might be erected again. How these my words at that time pleased men, the crimes and action intended against me did declare. But let my very enemies now say their conscience, if those may words have not proved true?  
What is the cause that Winchester and the rest of his pestilent sect, 
Spaniards sons of pride and superstition.  so greedily would have a Spaniard to reign over England? The cause is mafest; for as that Hellish Nation surmounteth all other in pride and Whoredom, so for Idolatry and vain Papistical and devilish Ceremonies, they may rightly be called the very sons of superstition; And therefore are they found and judged by the Progeny of Antichrist, 
Why Winchester would have Spaniards to reign over England.  most apt Instruments to maintain, establish and defend the Kingdom of that cruel Beast, whose head and wound is lately cured within England, which (alas for pity) must now be brought into bondage and thraldom, that pestilent Papists may reign without punishment.  
But, 
To Winchester.  O thou Beast! (I speak to thee Winchester, more cruel than any Tiger) Shall neither shame, nor fear, nor benefits received, bridle thy Tyrannous cruelty? Art thou not ashamed (thou bloody Beast) to betray thy native Country, and the liberties of the same? Fearest thou not to open such a door to all iniquity, that whole England should be made a common Stews to Spaniards? Wilt thou recompense the benefits which thou hast received of that Noble Realm with that ingratitude? Remember'st thou not that England hath brought thee forth? that England nourished thee? that England hath promoted thee to riches, honour and high dignity? And wilt thou now (O wretched Captive) for all these manifold benefits received, be the cause that England shall not be England? Yea verily; for so wilt thou gratify thy Father the Devil, and his Lieutenant the Pope, whom with all his baggage, thou labourest now (with tooth and nail) to make flourish again in England; albeit like a dissembling Hypocrite, and double faced wretch, thou being thereto compelled by the invincible verity of God's Holy Word, wrotest (long ago) thy book entitled True Obedience; 
The Book of true obedience both in Latin and in English, shall remain to thy perpetual shame and condemnation of thy cankered Conscience.  against that Monstrous Whore of Babylon, and her falsely usurped power and authority: but now (to thy perpetual shame) thou returnest to thy Vomit, and art become an open Arch-Papist again. Furthermore, why seekedst thou the blood of Thomas Cranmer, of good father Hugh Latimer, and of that most learned and discreet man Doctor Ridley? Dost thou not consider, that the lenity, sincere Doctrine, pure life, godly conversation, and discreet counsel of these three is notably known in more Realms than England? Art thou not ashamed to seek the destruction of those, who laboured for the safeguard of thy life, and obtained the same when thou justly deservedst death? But, O thou son of Belial, well declarest thou, that nothing can mollify the cruel malice, nor purge the deadly venom of him, in whose heart wickedness beareth the dominion; thou are like to Cain, and fellow to judas the Traitor, and therefore canst thou do nothing but thirst for the blood of Abel, and betray Christ Jesus and his eternal verity?  

The wicked must declare their selves.  Thus (dear brethren) must the sons of the Devil declare their own impiety and ungodliness, that when God's vengeance (which shall not sleep) shall be poured forth upon them, all Tongues shall confess, acknowledge and say, That God is righteous in all his judgements: And to this end are cruel Tyrants permitted and suffered for a space and time, not only to live in wealth and prosperity, 
Apocalip. 13.  but also to prevail and obtain victory as touching the flesh, over the very Saints of God, and over such as enterpriseth to resist their fury at God's commandment. But now to the subsequent, and that which followeth.  
The Instrument and means wherewith Christ Jesus used to remove and put away the horrible fear and anguish of his Disciples, is his only word; for so it is written, But by and by jesus spoke unto them, saying, Be of good comfort, it is I, be not afraid. The natural man (that cannot understand the power of God) would have desired some other present comfort in so great a danger; as, Either to have had the heavens to have opened, and to have showed unto them such light in that darkness, that Christ might have been fully known by his own face; or else, That the Winds and raging Waves of the Seas suddenly should have ceased: or some other Miracle that had been subject to all their senses, whereby they might have perfectly known that they were delivered from all danger. And truly, equal it had been to Christ Jesus to have done any of these (or any work greater) as to have said, It is I, be not afraid: But willing to teach us the dignity and effectual power of his most Holy Word, he useth no other Instrument to pacify the great and horrible fear of his Disciples, but the same his comfortable Word, and lively Voice; and this is not done only at one time, but whensoever his Church is in such strait perplexity, that nothing appeareth but extreme calamity, desolation and ruin; 
Note.  then the first comfort that ever it receiveth, is by the means of his Word and Promise: As in the troubles and temptations of Abraham, Isaac, jacob, Moses, David and Paul may appear.  
To Abraham was given no other defence, 
Abraham.  after that he had discomfited four Kings (whose posterity and lineage, no doubt, he, being a stranger, greatly feared) but only this promise of God made to him by his holy Word; 
Gen. 15.  Fear not, Abraham, I am thy Buckler; that is, Thy protection and defence.  
The same we find of Isaac, 
Isaac.  who flying from the place of his accustomed habitation, 
Gen. 16.  compelled thereto by hunger, got no other comfort nor conduct, but this promise only, I will be with thee.  
In all the journeys and temptations of jacob, 
jacob.  the same is to be espied; As when he fled from his father's house, 
Gen. 23 31.32.35.  for fear of his brother Esau, when he returned from Laban; And when he feared the inhabitants of the Region of the Canaanites and Peresites, for the slaughter of the Sichemites committed by his sons; he receiveth none other defence, but only God's Word and Promise.  
And this in Moses, 
Moses.  and in the afflicted Church under him, is most evident: For when Moses himself was in such despair, 
Exod 5.  that he was bold to chide with God, saying, Why hast thou sent me? for since that time I have come to Pharaoh, to speak in thy Name, he hath oppressed this people: Neither yet hast thou delivered thy people.  
This same expostulation of Moses, declareth how sore he was tempted; yea, and what opinion he had conceived of God, that is, That God was either impotent, and could not deliver his people from such a tyrant's hands; or else, That he was mutable, and unjust of his promises. And this same, and sorer temptations, assaulted the people; For in anguish of heart, they both refused God and Moses (as we before have partly touched.) And what means used God to comfort them in that great extremity? Did he straightway suddenly kill Pharaoh, the great Tyrant? No. Did he send them a legion of Angels to defend and deliver them? No such thing: But he only reciteth and beateth into their ears his former promises to them, which oftentimes they had before; And yet the rehearsal of the same wrought so mightily in the heart of Moses, that not only was bitterness and despair removed away, but also he was inflamed with such boldness, that without fear he went again to the presence of the King, after he had been threatened and repulsed by him.  
This I write, beloved in the Lord, that ye knowing the Word of God not only to be that, 
Rom. 1. Psal. 119.  whereby were created heaven and earth, but also to be the power of God to salvation, 
The power and effectual operation of God's Word.  to all that believe; the bright lantern to the feet of those that by nature walk in darkness; the life to those that by sin are dead; a comfort to such as be in tribulation; the tower of defence to such as be most feeble; the wisdom and great felicity of such as delighteth in the same; and to be short, You know God's Word to be of such efficacy and strength, that thereby is sin purged, death vanquished, tyrants suppressed, and finally, the devil the author of all mischief, overthrown and confounded. This (I say) I write, that ye, knowing this of the holy Word, and most blessed Gospel and voice of God (which once you have heard, I trust, to your comfort) may now in this hour of darkness, and most raging tempest, thirst and pray, That ye may hear yet once again this amiable voice of your Saviour Christ, Be of good comfort, it is I, fear not. And also that ye may receive some consolation by that blessed Gospel which before you have professed, assuredly knowing, That God shall be no less merciful unto you, than he hath been to other afflicted for his Names sake before you. And albeit that God speedily removeth not this horrible darkness, neither suddenly pacifieth this tempest, yet shall he not suffer his tossed Ship to be drowned.  
Remember, brethren, That God's vengeance plagued not Pharaoh the first year of his tyranny; 
Exod. 4 Reg 9  Neither did the dogs devour and consume both the flesh and bones of wicked jezabel, when she first erected and set up her Idolatry: And yet, as none of them escaped due punishment, so did God preserve his afflicted Church, in despite of Satan, and of his blind and most wretched servants; as he shall not fail to do in this great tempest and darkness within the Realm of England. And therefore yet again, beloved in the Lord, let the comfort of God's promises somewhat quicken your dulled spirits; exercise yourselves now secretly, in revolving that which sometimes you have heard openly proclaimed in your ears; and be every man now a faithful Preacher unto his brother: 
Luke 24  If your communication be of Christ, assuredly he will come before you be aware: His Word is like unto sweet smelling Ointment, or fragrant flowers, 
Simile.  which never can be moved nor handled, but forth goeth the odour, to the comfort of those that stand by; which is nothing so delectable, if the Ointment remain within the Box, and the flowers stand or lie without touching or motion.  
Mark well dear brethren, before that Christ spoke, his disciples judged him to have been some wicked spirit, which was to them no delectable savour; But when he speaketh, the sweet sound of his voice pierceth their hearts; For what comfort was in the hearts of the disciples, when they heard these words, Be of good comfort, it is I? that is, Judge not that I am a spirit come to your destruction; no, even I am come for your deliverance: It is I, your Master; yea, your Master most familiar: It is I, whose Voice and Doctrine you know, for ye are my sheep: It is I, whose works you have seen, 
Math. & John, 〈◊〉.  although perfectly ye considered not the same: It is I, who commanded you to enter into this journey, and therefore am I come to you now in the hour of your trouble; and therefore, be not afraid, this storm shall cease, and you shall be delivered.  
What comfort, I say, dear brethren, was in the hearts of the disciples, hearing Christ's voice, and knowing him by the same, can neither the tongue or pen of man express, but only such, as after long conflict and strife (which is betwixt the Flesh and the Spirit, in the time of extreme troubles, when Christ appeareth to be absent) feeleth at last the consolation of the holy Ghost, witness and declare.  
And Peter giveth some external sign, what Christ's words wrought inwardly in his heart: For immediately after he heard his Master's voice, he saith, Lord, if it be thou, command me to come unto thee upon the waters. Here it may be seen what Christ's voice had wrought in Peter's heart; truly not only a forgetting and contempt of the great tempest, but also such boldness and love, that he could fear no danger following, but assuredly did believe, That his Master Christ's puissance, power, and might was such, that nothing might resist his Word and Commandment, and therefore he saith, 
Note that Peter considered not his own weakness.  Command me to come: As though he should say, I desire no more but the assurance of thy Commandment: If thou wilt command, I am determined to obey; For assuredly I know, That the waters cannot prevail against me, if thou speak the word: So that whatsoever is possible unto thee, by thy Will and Word may be possible unto me.  
Thus Christ, to instruct Peter further, and us by his example, condescended to his Petition, and commanded him to come; and Peter quickly leaving the Ship, came down from it, and walked upon the waters, to come to Christ. Thus far of Peter's fact, in which lieth great abundance of Doctrine; but I will pass over all that especially appertaineth not to the quality of this time within the Realm of England.  
Before it is said (well-beloved Brethren) That sometimes the messengers of life are judged to be the very messengers of death; and that not only with the reprobate, but also with Gods elect; as was Moses with the Israelites; jeremiah with the City of jerusalem, 
The sherp at length know the voice of their own Pastor.  and Christ himself with his Apostles: But that is not a sin permanent, and that abideth for ever with Gods elect, but it vanisheth away in such sort, that not only they know the voice of their Pastor, but also they earnestly study to obey and follow it, with the danger of their own lives: For this is the special difference betwixt the children of God, and the reprobate:  
The one obeyeth God speaking by his Messengers, 
The Elect.  whom they embrace with unfeigned love: and that they do, sometimes not only against all worldly appearance, but also against Civil Statutes and Ordinances of men: And therefore in their greatest extremity receive they comfort beyond expectation.  
The other always resisteth God's Messengers, 
The Reprobate.  and hateth his Word: And therefore in their great adversity God either taketh from them the presence of his Word, or else they fall into so deadly despair, that although God's Messengers be sent unto them, yet neither can they receive comfort by God's promises, neither follow the counsel of God's true Messengers, be it never so perfect and fruitful. Hereof have we many evident Testimonies within the Scriptures of God.  
Of Saul it is plain, 
1 Reg 28.  That God so left him, that neither would he give him answer by Prophet, 
Saul.  Dream, nor Vision.  
To Ahaz King of judah, 
2 Reg. 18.  in his great anguish and fear which he had conceived by the multitude of those that were conjured against him, 
Ahaz.  was sent Isaiah the Prophet, to assure him by God's promise, That his enemies should not prevail against him: 
Isai. 7.  and to confirm him in the same, the Prophet required him to desire a sign of God, either from the heaven, or beneath in the deep: But such was the deadly despair of him, that always had despised God's Prophets, and had most abominably defiled himself with Idolatry, that no consolation could enter into his heart, but desperately, and with a dissembling and feigned excuse, he refused all the offers of God.  

God sometime showeth mercy to an hypocrite, for the cause of his Church  And albeit God kept touch with that hypocrite for that time (which was not done for his cause, but for the safety of his afflicted Church) yet after escaped he not the vengeance of God.  
The like we read of Zedekiah the wretched and last King of judah, before the destruction of the City of jerusalem, who in his great fear, and extreme anguish, sent for jeremiah the Prophet, and secretly demanded of him, How he might escape the great danger that appeared, when the Chaldeans besieged the City. 
Jerem. 37, 38.  And the Prophet boldly spoke and commanded the King, if he would save his life and the City, to render and give up himself into the hands of the King of Babylon. But the miserable King had no grace to follow the Prophet's counsel, because he never delighted in the said Prophet's Doctrine, neither yet had showed unto him any friendly favour; But even as the enemies of God, the chief Priests and false Prophets required of the King, so was the good Prophet evilly used; sometimes cast into prison, and sometimes judged and condemned to die. The most evident testimony of the wilful blinding of wicked Idolaters, is written and recited in the same Prophet jeremiah, as followeth.  
After that the City of jerusalem was burnt and destroyed, the King led away prisoner, 
Jerem. 42.  his sons and chief Nobles slain, and the whole vengeance of God poured out upon the disobedient; yet there was left a remnant in the Land, to make use of and possess the same, who called upon the Prophet jeremiah, to know concerning them the will and pleasure of God, Whether they should remain still in the Land of judea, as was appointed and permitted by the Chaldeans, Or if they should depart and fly into Egypt: To certify them of this their duty, they desire the Prophet to pray unto God for them: Who condescending and granting their Petition, promised to keep back nothing from them, which the Lord God should open unto him. 
Read the Text, Jer 42.  And they in like manner taking God to record and witness, made a solemn Vow, To obey whatsoever the Lord should answer unto him. But when the Prophet, by the inspiration of the Spirit of God, and assured revelation and knowledge of his Will, commanded them to remain still in the Land that they were in, promising them, if they so would do, That God would there plant them; and that he would repent of all the plagues that he had brought upon them; and that he would be with them, to deliver them from the hands of the King of Babylon. But chose, if they would not obey the voice of the Lord, but would against his Commandment go to Egypt, thinking that there they should live in rest and abundance, without any fear of War, and penury of victual, than the very plagues which they feared, should come upon them, and take them: For (saith the Prophet) it shall come to pass, That all men that obstinately will go to Egypt, there to remain, shall die, either by sword, by hunger or pestilence: But when the Prophet of God had declared unto them this plain sentence and will of God, I pray you, what was their answer? The text declared it, saying, Thou speakest a lie, neither hath the Lord our God sent thee unto us, 
Jerem. 43.  commanding that we should not go into Egppt, but Baruch the son of Neriah provoketh thee against us, that he may give us into the power of the Caldees, that they might kill us, and lead us prisoners into Babylon: And thus they refused the counsel of God, and followed their own fantasies.  
Here may be espied in this people great obstinacy and blindness; 
Great blindness  for nothing which the Lord had before spoken by this Prophet jeremy, had fallen in vain; Their own eyes had seen the plagues and miseries which he had threatened, take effect in every point, as he had spoken before; yea, they were yet green and fresh both in mind and presence (for the flame and fire wherewith jerusalem was consumed and burnt, was then scantly quenched) and yet could they not believe his threatenings then spoken, neither yet could they follow his fruitful counsel, given for their great wealth and safeguard. And why so? Because they never delighted in God's Truth, 
Jer. 44.  neither had they repent their former Idolatry, but still continued and rejoiced in the same, 
As Papists would have League with the Emperor.  as manifestly appeareth in the four and fortieth Chapter of the same Prophet; and therefore would they and their wives have been in Egypt, where all kind of Idolatry and Superstition abounded, that they (without reproach or rebuke) might have their Bellies full thereof in despite of God's holy Laws and Prophets. In writing hereof it came to my mind, that after the death of that innocent and most godly King Edward the sixth, 
What was said in Hamme●sham when uproar was for establishing of Mary in authority.  while that great tumult was in England, for the establishing of that most unhappy and wicked woman's Authority (I mean of Mary that now reigneth in God's wrath) entreating the same argument in a Town in Buckingam Shire, named Hammersham, before a great congregation, with sorrowful heart and weeping eyes, I fell into this exclamation;  
O England, now is God's wrath kindled against thee, now hath he begun to punish, as he hath threatened a long while, by his true Prophets and Messengers; he hath taken from thee the Crown of thy glory, and hath left thee without honour, as a body without a head: And this appeareth to be only the beginning of sorrows, which appeareth to increase; for I perceive that the heart, the tongue and hand of one English man is bend against another, and division to be in the whole Realm, which is an assured sign of desolation to come. O England, England, dost thou not consider, that the Commonwealth is like a Ship sailing on the Sea, 
A Commonwealth compared to a Ship sailing on the Sea.  if thy Mariners and Governors shall one consume another, shalt thou not suffer shipwreck in short process of time? O England, England, (alas) these plagues are poured upon thee, for that thou wouldst not know the most happy time of thy gentle Visitation: But wilt thou yet obey the voice of thy God, and submit thyself to his holy words? Truly, if thou wilt thou shalt find mercy in his sight, and the estate of thy Commonwealth shall be preserved.  
But, O England, England, if thou obstinately wilt return into Egypt, that is, If thou contract Marriage, Confederacy, or League with such Princes, as do maintain and advance Idolatry (such as the Emperor, who is no less enemy unto Christ then ever was Nero;) if for the pleasure and friendship (I say) of such Princes thou returnest to thine old abominations, before used under the Papistry, then assuredly (O England) thou shalt be plagued and brought to desolation by the means of those whose favours thou seekest, and by whom thou art procured to fall from Christ, and to serve Antichrist.  
This and much more in the dolour of my heart, that day, in the audience of such as yet may bear record, (through God's permission) I then pronounced: The thing that I then most feared, and which also my Tongue spoke (that is, The subversion of the true Religion, and bringing in of Strangers to reign over that Realm) this day I see come to pass in men's counsels and determinations; which if they proceed and take effect, as by men it is concluded, then so assuredly as my God liveth, and as those Israelites that obstinately returned into Egypt again, 
The end shall declare.  were plagued to the death; so shall England taste what the Lord hath threatened by his Prophets before. God grant us true and unfeigned repentance of our former offences. God for his great mercy's sake stir up some Phinies, Elias, or jehu, that the blood of abominable Idolaters may pacify God's wrath, that it consume not the whole multitude. Amen.  

Enemies to the Truth receive no comfort of God's Messengers.  But to return to our matter; of the premises it is plain, That such as contemn Gods eternal verity and grace, can neither in their troubles receive comfort by God's Messengers, neither yet can they follow the counsel of God, be it never so profitable, but God giveth them over, and suffereth them to wander in their own vanities, to their own perdition; whereas contrariwise, 
The godly and chosen of God.  such as beareth a reverence to Gods most Holy Word, are drawn by the power and virtue of the same (as before is said) to believe, follow and obey that which God commandeth, be it never so hard, so unapparent or contrary to their affections: And therefore as God always keepeth appointment with them, so are they wondrously preserved, when God's vengeances are poured forth upon the disobedient. 
Gen. 12.  And this is most evident in Abraham, at God's commandment, leaving his Country, and going forth he knew not whither; which was a thing not so easy to be done, 
Gen. 15. Gen. 22.  as it is to be spoken or read. It appeareth also in Abraham, believing Gods promises, against all appearance, and also in offering his son Isaac, 
Exod. 5.7.10. 1 Reg. 16. 3 Reg 21.  against all fatherly love and natural affection. The same is said, in Moses, Samuel, Hezekiah, Michaiah, and other of the Prophets, which at the commandment of God's Word, boldly passed to the presence of Tyrants, and there to them did their message, as charge was given unto them.  

Object.  But lest that some should allege, that these examples appertaineth nothing to a multitude, because they were done in singular men, I answer, 
Answer.  We will consider what the power of God's Word hath wrought in many at one instance. 
Exod. 32.  After that the Israelites had made the golden Calf, and so fallen to Idolatry; 
God's Word sometimes moveth great multitudes.  Moses coming down from the mountain, and beholding their abominations (the honour that they gave to an Idol) and the people spoiled of their earrings and jewels, to their great rebuke and shame, was inflamed with such zeal, indignation and wrath, that first, he broke the Tables of the Commandments; then he beat their Calf to powder, and gave it to them to drink, to cause them to understand, That their filthy guts should receive that which they worshipped for God: And finally, 
Why Moses caused the Israelites do drink the powder of the golden calf.  he commanded that every man that was of God should approach and come nigh unto him: And the sons of Levi (saith the Text) came to him; to whom he said, Thus saith the Lord God of Israel; Let every man put his sword upon his thigh, and go in and out from Port to Port in the Tents; and let every man kill his brother, 
Exod. 32.  his neighbour, and every man his nigh kinsman: And the sons of Levi did according to the word of Moses: 
A sharp sentence against Idolaters.  And there fell the same day of the people nigh three thousand. It is evident by this history, That the power of God's Word, pronounced by the mouth of a man, prevailed at one time in a great number against nature, and compelled them to be executers of God's vengeance, regarding nothing the affinity nor nighness of blood: And also that their doing so well pleased Moses the Ambassador of God, that he said unto them, Consecrate your hands this day every man in his own son, 
Gen. 34.  and in his own brother, that a fortunate benediction may be given to you this day. As though he should say; Your father Levi profaned and defiled his hands, killing the Sichemites in his blind rage, which moved his father jacob in his last Testament, to condemn, execrate and curse that his most vehement and ungodly zeal: 
Gen. 49.  But because in this work you have preferred God's Commandment before blood, nature and also affection, in place of that rebuke and curse, you have obtained blessing and praise.  
The like puissance and virtue of God's Word working in a multitude, 
Jerem. 21.38.  is to be read in the Prophet jeremiah; who perceiving the time of God's vengeance to draw nigh, and the City of jerusalem to be besieged, boldly cryeth out in his open Sermon, saying, He that remaineth in this City shall die, 
Jerem. 21. Jerem. 38,  either by sword, by hunger, or by pestilence. But he that shall go forth to the Chaldeans, shall live, and shall find his soul for a prey. This might have appeared a deceivable, seditious and ungodly Sermon, to command subjects to depart from the obedience and defence of their native Prince, rich Citizens and valiant soldiers from their possessions and strong Holds, and to will them to render themselves, without all manner of resistance, into the hands of strangers, being their enemies. What carnal man would not have judged the persuasions of the Prophet most foolish and false? And yet in the hearts of such as God had elected and appointed to life, so effectually wrought this Sermon, that a great number of jerusalem left their King, their City, riches and friends, and obeyed the Prophet's counsel: for so may be espied by the answer of Zedechias the King, when jeremiah counselled him, That he should render himself into the hands of Nebuchadonoser, 
Jerem. 38.  he saith, I fear these jews, that are fled to the Chaldeans, lest perchance they give me into their hands.  
Hereof it is plain, That many were departed from him, whom he feared more than he did his enemies.  
Many more testimonies might be brought, to declare how mightily God's Word, spoken by man, hath wrought in the hearts of great multitudes: As in the hearts of the Ninevites, 
Jon. 3.  who at jonahs' Preaching condemned their former Religion, conversation and life: And in the hearts of those three thousand who at Peter's first Sermon openly made after Christ's Ascension, acknowledged their offences, repent, and were soon after baptised. 
Act. 2.  But these premises are sufficient to prove, as well that God's Word draweth his Elect after it, against worldly appearance, against natural affections, and against evil Statutes and Constitutions; as also, That such as obey Gods speaking by his Ministers, never lacketh just reward, and recompense: For only such as obeyed the voice of the Prophet, 
Jerem. 32.  found favour and grace, to the praise and glory of God's Name, when his just judgements took vengeance upon the disobedient. But now briefly by Notes we will touch the rest of Peter's act, and Christ's merciful deliverance of him; which is the end of all troubles sustained by Gods Elect.  
And first, That Peter seeing a mighty wind, was afraid, and so, when he began to sink, he cried, Lord save me, are three things principally to be noted: 

The first, From whence cometh the fear of Gods Elect.  
The second, What is the cause that they faint and fall in adversity.  
The third, What resteth with them in the time of this fear and down-sinking.    
And first, it is plain, That so long as Peter had his eyes fixed upon Christ, and attended upon no other thing but the voice of Christ, he was bold and without fear: But when he saw a mighty wind (not that the wind was visible, but the vehement storm and waves of the Sea that were stirred up and carried by the wind were seen) then began he to fear, and to reason (no doubt) in his heart, that better it had been for him to have remained in his Ship; for so might Christ have come to him: But now the storm and rage of wind was so vehement, that he could never come to Christ, and so he greatly feared. Whereof it is plain, That the only cause of our fear that have left our Ship, and thorough the storms of the Sea would go to Christ with Peter, 
The cause of fear.  is, That we more consider the dangers and lets that are in our journey, than we do the Almighty power of him that hath commanded us to come to himself. And this is a sin common to all the elect and chosen children of God, That whensoever they see a vehement trouble appearing to let them, and drive them back from the obedience of God, then begin they to fear and to doubt of God's power and good will.  

Gen. 12. Exod. 34. Isa. 36, 37.  With this fear was Abraham stricken, when he denied his wife. This storm saw Moses, when he refused to be God's Messenger. And Hezekiahs' sore complaint declareth, That more he believed, considered, and looked upon the proud voices, and great power of Sennacherib, than he did the promises of the Prophet.  
This I note for this purpose, That albeit this late and most raging storm within the Realm of England have taken from you the presence of Christ for a time, so that you have doubted whether it was Christ which you saw before, or not. And albeit that the vehemency of this contrary wind that would drive you from Christ have so employed your ears, that almost you have forgotten what he was who commanded you to come to himself, 
Matth. 11.  when that he cried, Come unto me all ye that labour and are burdened, and I shall refresh you. Pass from Babylon, O my people, etc. Albeit (I say) that this raging tempest have stricken such fear in your heart, 
Apoc. 18.  that almost all is forgotten; yet (dear brethren) despair not, such offences have chanced to Gods Elect before you. 
Note.  If obstinately ye shall not continue, yet shall you find mercy and grace. It had been your duty indeed, and agreeable to your profession, to have looked to Christ alone, and to have contemned all impediments; but such perfection is not always with man, but happy is he that feeleth himself to sink.  
The cause that Godt elect begin to faint and to sink down in the time of great adversity, is fear and unbelief, as in Peter doth appear; for so long as he neither feared danger, neither mistrusted Christ's word, so long as the waves (above, and contrary to their nature) did obey and serve his feet, 
Lively faith maketh a man bold.  as they had been the dry, solid and sure ground: But so soon as he began to despair and fear, so soon began he to sink: To instruct us, That lively faith maketh man bold, and is able to carry us thorough such perils, as be uncapable to nature; But when faith beginneth to faint, then beginneth man to sink down in every danger; as in the Histories before rehearsed, it may appear, 
3. Reg. 18.  and in the Prophets it is plain; for Elias at God's Commandment passing to the presence of King Ahab, in the fervency of his faith, obtained the fire to come from heaven, and to consume his Sacrifice: by which also he was made so bold, that in the presence of the King he feared nothing to kill his false Prophets. But the same Elias hearing of the managing and threatenings of cursed jezabel, 
3. Reg. 19  and considering that the wrath of a wicked woman could by no reasonable means be appeased, 
The creature can never dispute w●th God without sin.  he saw a storm, and feared the same, and so he prepared to fly; which he doth not without some sinking down, for he began to reason and dispute with God, which never can be done by the Creature, without foolishness and offence. The same we find in jeremy, and many more.  
But the Question may be asked, 
Quest.  Seeing Christ knew before what should happen to Peter, why did he not hinder him from coming from his Boat? or else, Why did he not so confirm him in faith, that he should not have doubted?  
To the which may be answered; 
Answ.  Albeit that we could render no reason of this work of Christ, yet were the work itself a sufficient reason; and it were enough to answer, That so it pleased him, who is not bound to render a reason of all his works: But yet if we shall mark with diligence to what Office Peter was to be called, 
God's works by themselves are a sufficient reason.  and what offences long rested with him, we shall find most just and necessary causes of this work of Christ, and down sinking of Peter. It is plain that Peter had many notable virtues, as a zeal and fervency towards Christ's glory, 
Peter's virtue▪  and a readiness and forwardness to obey his commandments; but it is like plain, That of long continuance there rested with Peter a desire of honour and worldly rest (and that moved him to persuade Christ that he should not die. 
The vice that long rested with Peter. ) There rested with him pride, 
Matth. 16.  presumption, and a trust in himself; which presumption and vain trust in his own strength, unless it had been corrected, he had never been fit to have fed Christ's flock: 
Note.  And such sins can never be fully corrected or reform, till they be felt, known, and confessed. Doubtless so arrogant is our nature, that neither will it know nor confess the infirmity of itself, until such time as it hath a trial by manifest experience; This is most plain by Peter, long after this tempest; for when Christ said to his Disciples, This night shall ye all be slandered in me, Peter boldly bragged and said, 
Matth. 26.  Albeit that all should be slandered, and should fly from thee, yet shall not I be slandered, but I am ready to go to prison, and to die with thee. This was a bold presumption, and an arrogant promise spoken in contempt of all his Brethren, from which he could not be reduced by Christ's admonition, but the more that Christ showed him, that he should deny him, the more bold was he to affirm the contrary; as though his Master Christ (the Author of all Truth, yea rather truth itself) should make a loud lie; and therefore of necessity it was, that he should prove in experience what was the frailty of man's nature, and what was the imbecility and weakness of faith, even in those, that were his chief Apostles, which had continually heard his heavenly Doctrine, seen daily his wonderful Miracles, which had heard themselves so many admonitions of him, which also had followed and obeyed him in many things. That imbecility and weakness of faith, if Peter had not proved and felt it in himself, neither could he rightly have praised Gods infinite goodness, and embraced his free mercy; neither had he been apt and meet to have been a a Pastor to the weak sheep and tender lambs of Christ, but he should have been as proud a contemner and despiser of his weak brethren, as the arrogant Papists, that contemn and despise all godly and great learned men, though they be a thousand parts more excellent than they. 
Why Peter was suffered to sink.  But to correct and inform both presumptuous arrogancy and frail imbecility and weakness of faith, Peter was permitted once to sink, and thrice most shamefully to refuse and deny his Master, to the intent that by the knowledge of his own weakness, he might be the more able to instruct others of the same; and also that he might more largely magnify Gods free grace and mighty deliverance: And that Christ taught him before his falling; saying, 
Luke 22.  When thou art converted, strengthen thy brethren: As though Christ should have said, Peter, yet art thou too proud to be a Pastor, thou canst not stoop nor bow thy back down to take up the weak sheep, thou dost not yet know thine own infirmity and weakness, and therefore canst thou do nothing but despise the weak ones; but when thou shalt be instructed by experience of thine own self, what hid iniquity lurketh within the nature of man, then shalt thou learn to be humble, and stoop among other sinners; and also shalt be an example to others which after shall offend, as thou didst, so that if they repent as thou didst, they need not despair of mercy, but may trust most assuredly of Christ to obtain grace, mercy and forgiveness of sins, as thou didst.  
This fruit have we to gather (dear Brethren) of Peter's down-sinking in the sea, (which was a secret knowledge and privy admonition, that he after should deny Christ) that we are assured by the voice of Christ, if in the time of trouble and extreme danger we cry with Peter, we shall be delivered as he was; and if we mourn for our denial of Christ, as he did, we shall find the same grace and favour at Christ's hand, that he found.  
But now let us touch the third Note, which is this, That with God's Elect in their greatest fear and danger there resteth some small spark of faith, which by one means or other declareth itself, albeit the afflicted person in fear or danger, doth not presently perceive the same. As herein Peter is most clear and manifest. 

What resteth with God's Elect in their greatest danger.  
The nature of faith.   For, perceiving himself to sink down, he cried, saying, Lord save me, which words were a declaration of a lively and quick faith, which lay hid within his afflicted and sore perplexed heart, whose nature is (I mean of faith) to hope against hope, that is: against all appearance or likelihood to look for help and deliverance, as the words of Peter witnesseth that he did. He saw nothing but the raging Sea ready to swallow him up. He felt nothing but himself sinking down in body, and sore troubled in heart, and yet he cried: Lord save me. Which words first declare, 
Peter knew the power and good will of God.  that he knew the power of Christ able to deliver him. For foolishness it had been to have called for the help of him whom he had known to be impotent and unable to help.  
The calling for Christ's help by prayer in this extreme danger declared also that Peter had some hope through his gracious goodness to obtain deliverance. For in extreme perils impossible it is, that the heart of man can cry for Gods help without some hope of his mercy.  
It is also to be noted, that in his great jeopardy Peter murmureth not against Christ. Neither doth he impute or lay any crime or blame upon Christ, albeit, at his commandment he had left his Bote. He saith not: Why lettest thou me sink, seeing that I have obeyed thy Commandment. Moreover, Peter asked help at Christ alone, of whom he was persuaded both could and would help at a pinch. He cried not upon Abraham, jacob, Moses, Samuel, David; Neither upon any other of the Patriarches, Prophets, or Saints departed: neither yet upon his own fellows in the Boat, but upon Christ, at whose commandment he had left the Bote.  
All these things together considered, declare, that Peter in this his extreme fear and danger had yet some spark of faith (albeit in that present jeopardy he had neither consolation nor comfort.) For these premises are undoubted tokens that he had faith. But now to the end, which is this.  
And immediately jesus stretched forth his hand, and caught him, and said unto him: O thou of little faith, wherefore didst thou doubt. And when they were come into the ship, the wind ceased; And they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God: And immediately the ship was at the Land whither they went.  
Hereof first is to be Noted, 
Psal. 144.  That God is always nigh to those that call upon him faithfully; 
How nigh God is in extreme peril to deliver his Elect that syithfully call upon him.  and so willing is he to deliver them, that neither can fear nor extreme danger hinder his godly hand. Peter was sinking down, and looked for no other thing but present death, and yet the hand of Christ prevented him. That that was visibly and openly done to Peter in that his great peril, is invisibly and secretly done to Christ's holy Church, 
Exod 14. Hester 7.8 ●.  and to the chosen Members of Christ's mystical Body in all ages.  
How nigh and ready was the Hand of God to deliver his people Israel, when they were almost overwhelmed with despair in the days of Moses and Hester, 
Daniel 6. John 3. Act 12.  the History doth witness: How nigh was God to Daniel amongst the Lions, To jonas in the Whale's Belly, to Peter in the prison, is likewise most evidently declared in the holy Scriptures. How suddenly and beyond all expectation was David many times delivered from Saul's tyranny, his own heart confessed, and compelled his pen to write, and tongue to sing, 
Psalm. 18.  saying, He sent from above, and hath delivered me, he hath drawn me forth of many waters.  
Open your ears (dear brethren) and let your hearts understand, That as our God is unchangeable, so is not his gracious hand shortened this day. Our fear and trouble is great, the storm that bloweth against us is sore and vehement, and we appear to be drowned in the deep: but if we unfeignedly know the danger, and will call for deliverance, the Lords hand is nigher than the sword of our enemies.  

God flattereth not his Elect.  The sharp rebuke that Christ Jesus gave to Peter, teacheth us, That God doth not flatter nor conceal the faults of his Elect, but maketh them manifest, to the end that the Offenders may repent, and that others may avoid the like offences.  

Peter was not faithless.  That Christ called Peter of little faith, argueth and declareth (as we before have noted) That Peter was not altogether faithless, but that he fainted, or was uncertain in his faith, for so soundeth the Greek term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereof we ought to be admonished, That in passing to Christ thorough the storms of this world, is not only required a fervent faith in the beginning, 
Matth 10. 2 Tim 2.  but also a constancy to the end; as Christ saith, He that continueth to the end, shall be saved; and Saint Paul, Unless a man shall strive lawfully, 
Such as have stood long, may yet fall.  he shall not be crowned. The remembrance of this aught to put us in mind, That the most fervent man, and such as have long continued in profession of Christ, is not yet sure to stand at all hours, but that he is subject to many dangers, and that he ought to fear his own frailty, as the Apostle teacheth us, saying, Let him that standeth take heed lest he fall; for if Peter that began so fervently, yet fainted ere he came to Christ, what ought we to fear, in whom such fervency was never found? No doubt we ought to tremble and fear the worst; and by the knowledge of our own weakness, 
Luke 17.  with the Apostles, incessantly to pray, O Lord increase our faith. Christ's demand and question, ask Peter, Why doubtest thou? containeth in itself a vehemency; 
Note.  as if he should have said, Whether doubtest thou of my power, or of my promises, or of my good will? If my power had not been sufficient to have saved thee, then could I neither have come to thee thorough the stormy Sea, neither have made the waters obey thee, when thou beganst to come to me; and if my good will had not been to have delivered thee, and thy Brethren, than had I not appeared unto you, neither had I called upon thee, but had permitted the Tempest to devour and swallow you up: 
We have less pretence of excuse than Peter had.  but considering that your eye saw me present, your ears heard my voice, and thou Peter especially knewest the same, and obeyedst my commandment, why then doubtest thou? Beloved brethren, If this same demand and question were laid to our charge, we should have less pretence of excuse than had Peter; for he might have alleged, That he was not advertised that any great Storm should have risen betwixt him and Christ, 
Note.  which justly we cannot allege; for since that time that Christ hath appeared unto us by the brightness of his Word, and called upon us by his lively voice, he hath continually blown in our ears, That persecution and trouble should follow the Word that we professed, which days are now present. Alas then, why doubt we thorough this storm to go to Christ? Support, O Lord, and let us sink no further.  
Albeit that Peter fainted in faith, 
Consolation  and therefore was worthy most sharply to be rebuked, yet doth not Christ leave him in the Sea, neither long permitted he that fear and tempest to continue, but first they entered both into the Ship, and thereafter the wind ceased; and last, their Ship arrived without longer delay, at the place for which they long had laboured.  
O blessed and happy are those that patiently abides this deliverance of the Lord; The raging Sea shall not devour them: Albeit they have fainted, yet shall not Christ Jesus leave them behind in the stormy Sea, but suddenly he shall stretch forth his mighty hand, and shall place them in the Ship amongst their brethren; that is, He shall conduct them to the number of his elect and afflicted Church, 
Matth. 28.  with whom he will continue to the end of the world.  
The Majesty of his presence shall put to silence this boisterous wind, 
Worldly Princes are conjured against God  the malice and envy of the devil which so bloweth in the hearts of Princes, Prelates, 
Psal. 2.  Kings, and of earthly men, that altogether they are conjured against the Lord, and against his Anoyned Christ; in despite of whom, he safely shall conduct, convey, and carry his sore troubled Flock to the life and rest for which they travel.  
Albeit (I say) that sometimes they have fainted in their journey, 
The sheep of Christ cannot be rend from his hand.  albeit that weakness in faith permitted them to sink, yet from the hand of Christ can they not be rend; he may not suffer them to drown, nor the deep to devour them: 
Joh. 10.  But for the glory of his own Name he must deliver, for they are committed to his charge, 
Joh. 7.  protection, and keeping; and therefore must he keep and defend such as he hath received at his father, from sin, from death, from devil and hell.  
The remembrance of these promises is to mine own heart such occasion of comfort, as neither can any tongue nor pen express, but yet peradventure some there is of Gods elect that cannot be comforted in this tempest, by any meditations of God's election or defence, but rather beholding such as sometimes boldly have professed Christ's Verity, 
The temptations of Gods elect now in England.  now to be returned to their accustomed abominations; And also themselves to be overcome with fear, that against their knowledge and conscience they stoop to an Idol, and with their presence maintaineth the same; and being at this point, they begin to reason, Whether it be possible that the members of Christ's body may be permitted so horribly to fall to the denial of their Head; and in the same to remain of long continuance: And from this reasoning they enter in dolour, and from dolour, they begin to sink to the gates of hell; and Ports of despair.  
The dolour and fear of such I grant to be most just: For oh how fearful is it, for the love of this transitory life, in the presence of man to deny Christ Jesus, and his known and undoubted Verity?  
But yet to such as be not obstinate contemners of God, and of all godliness, I would give this my weak counsel, That rather they should appeal to mercy, then by the severe judgements of God to pronounce against themselves the fearful sentence of condemnation; and to consider that God includeth all under unbelief, that he may have mercy upon all: That the Lord filleth and giveth life; he leadeth down to hell, and yet lifteth up again. 
Good counsel to thee in faith  But I will not that any man think, That by this my counsel I either justify such as horribly are returned back to their vomit; 
Rom. 11.  either yet that I flatter such as maintaineth that abominable Idol with their daily presence; 
1 Reg 2.  God forbid; For than were I but a blind guide leading the blind headlong to perdition: 
Note.  Only God knoweth the dolour and sobs of my heart, for such as I hear daily do turn back: But the cause of my counsel is, That I know the conscience of some to be so tender, that whensoever they feel themselves troubled with fear, wounded with anguish, or to have sliden back in any point, that then they judge their faith to be quenched, and themselves to be unworthy of God's mercies for ever; to such direct I my counsel; to those, I mean, that rather offends by weakness and infirmity, 
To whom appertaineth the former counsel.  then of malice and set purpose. And I would that such should understand and consider, that all Christ's Apostles fled from him, and denied him in their hearts: And also I would they should consider, 
Matth. 28.  That no man from the beginning stood in greater fear, greater danger, nor greater doubt, than Peter did, when Christ's presence was taken from him; 
Note.  yea, no man felt less comfort, nor saw less appearance of deliverance; and yet neither were the disciples rejected for ever, neither was Peter permitted to drown in that deep.  

Objection.  But some shall object, Faith was not utterly quenched in them, and therefore they got deliverance, and were restored to comfort.  

Answer.  Answ. That is it which I would that the afflicted and troubled consciences in this age should consider, That neither fear, neither danger, neither yet doubting nor backsliding, can utterly destroy and quench the faith of Gods elect, but that always there remaineth with them some root and spark of faith, 
The root of faith remaineth with Gods elect in greatest danger.  howbeit in their anguish, they neither feel nor can discern the same. Yet some shall demand, How shall it be known in whom the spark and root of faith remaineth, and in whom not, seeing that all fleeth from Christ, and boweth down to Idolatry? Hard it is, and in a manner impossible, that one man shall wittingly judge of another (for that could not Elijah do of the Israelites of his days) but every man may easily judge of himself: 
3 Reg. 19  For the root of faith is of that nature, 
The root of faith is not idle.  that long it will not be idle, but of necessity, by process of time, it will send forth some branches that may be seen and felt by the outward man, if it ramain lively in the heart; as you heard it did in Peter, compelling him to cry upon Christ, when that he was in greatest necessity. Wilt thou have a trial whether the root of faith remaineth with thee or not? 
A trial of faith in trouble  (I speak to such as are weak, and not to proud contemners of God.)  

First, Feelest thou thy soul fainting in faith, as Peter felt his body sink down in the waters?  
Secondly, Art thou as sore afraid that thy soul should drown in hell, if thou consentest or obeyest Idolatry, as Peter was that his body should drown in the waters?  
3. Desirest thou as earnestly the deliverance of thy soul, as Peter did the deliverance of his body?  
4. Believest thou that Christ is able to deliver thy soul, and that he will do the same, according to his promise?  
5. Dost thou call upon him without hypocrisy, now in the day of thy trouble?  
6. Dost thou thirst for his presence, and for the liberty of his Word again?  
7. Mournest thou for the great abominations that now overflows the Realm of England?   
If these premises (I say) remain in thy heart, than art thou not altogether destitute of faith, neither shalt thou descend to perdition for ever; but mercifully shall the Lord stretch forth his mighty hand, and shall deliver thee from the very throat and bottom of hell: 
It appertaineth not to man to know not to inquire how God will deliver.  But by what means that he shall perform that his merciful work, it neither appertaineth to thee to demand, nor to me to define: But this is requisite, and is our bounden duty, that such means as the hand of our God shall offer (to avoid Idolatry) we refuse not, but that willingly we embrace the same, albeit it partly disagree to our affections. 
Note.  Neither yet think I that suddenly, and by one means, 
Divers ways of deliverance.  shall all the faithful in England be delivered from Idolatry: No, it may be that God so strengthen the hearts of some of those that have fainted before, that they will resist Idolatry to the death, and that were a glorious and triumphant deliverance. Of others God may so touch the hearts, that they will rather choose to walk and go as Pilgrims, from Realm to Realm, suffering hunger, cold, heat, thirst, weariness, and poverty, then that they will abide (having all abundance) in subjection of Idolatry. 
Note.  To some may God offer such occasion, that in despite of Idolaters (be they Princes or Prelates) they may remain within their own Dominions, and yet neither bow their knees to Baal, neither yet lack the lively Food of Gods most holy Word. If God offer unto us any such means, 
The means offered by God to avoid Idolatry are not to be refused,  let us assuredly know, That Christ Jesus stretched forth his hand unto us, willing to deliver us from that danger wherein many are like to perish; and therefore let us not refuse it, but with gladness let us take hold of it, knowing that God hath a thousand means (very unappearing to man's judgement) whereby he will deliver, 
Repetition.  support and comfort his afflicted Church. And therefore, most dearly beloved in our Saviour Jesus Christ, considering that the remembrance of Christ's Banquet (whereof, I doubt not, some of you have tasted with comfort and joy) is not yet utterly taken from your mind; And that we have entered in this journey at Christ's Commandments; considering that we find the Sea winds blow contrary and against us, as before was prophesied unto us; and that we see the same tempest rage against us, that ever hath raged against Christ's elect Church; And considering also that we feel ourselves ready to faint, and like to be oppressed by these stormy Seas, Let us prostrate ourselves before the Throne of Grace, in the presence of our heavenly Father, and in the bitterness of our hearts let us confess our offences, and for Christ Jesus sake let us ask deliverance and mercy, saying, with sobs and groan from our troubled hearts;  

Complaint.  

Isai. 78.  O God, the heathen are entered into thine Inheritance, they have defiled thy holy Temple, and have profaned thy blessed Ordinance: In place of thy joyful signs, 
Psal. 74.  they have erected their abominable Idolatry: The deadly cup of all blasphemy is restored again to their harlot's hand: Thy Prophets are persecuted, and none are permitted to speak thy Word freely: 
Apocal. 17.  The poor sheep of thy pasture are commanded to drink the venomous waters of men's Traditions. But, O Lord, thou knowest how sore they grieve us. But such is the tyranny of these most cruel beasts, that plainly they say, They shall root us out at once, so that no remembrance shall remain of us on earth. 
Psal 74, & 87.   
O Lord, thou knowest that we are but flesh, and that we have no power of ourselves to withstand their tyranny; And therefore, O Father, open the eyes of thy mercy upon us, 
Prayer and Confession.  and confirm thou in us the Work which thine own mercy hath begun. We acknowledge and confess, O Lord, That we are punished most justly, because we lightly regarded the tyranny of our merciful Visitation. Thy blessed Gospel was in our ears like a lover's song; it pleased us for a time, but alas, our lives did nothing agree with thy Statutes and holy Commandments: And thus we acknowledge that our iniquity hath compelled thy justice to take the light of thy Word from the whole Realm of England. 
Appealing to mercy.  But be thou mindful O Lord, that it is thy Truth which we have professed, and that thy enemies blasphemeth thy holy Name, and our Profession, without Cause: Thy holy Gospel is called heresy, and we are accused as traitors, for professing the same. Be merciful therefore, 
Isai. 33.  O Lord, and be salvation unto us in this time of our anguish: Albeit our sins accuse and condemn us, yet do thou according to thine own Name. We have offended against thee; Our sins and iniquities are without number, and yet art thou in the midst of us, O Lord, albeit that tyrants bear rule over our bodies, 
Jerem. 4.  yet thirsteth our souls for the comfort of thy Word: Correct us therefore, but not in thy hot displeasure; spare thy people, and permit not thine inheritance to b● in rebuke for ever. Let such, O Lord, as now are most afflicted, yet once again praise thy holy Name before thy Congregation: 
Psal. 74.  Repress the pride of those bloodthirsty Tyrants; consume them in thine anger, according to the reproach which they have laid against thy holy Name. 
Psal. 59  Pour forth thy vengeance upon them, 
Psal. 79.  and let our eyes behold the blood of thy Saints required of their hands: Delay not thy vengeance, 
Jerem. 10, 11, 12.  O Lord, but let death devour them in haste: Let the earth swallow them up, and let them go down quick to the hells: For there is no hope of their amendment; 
Psal. 95.  the fear and reverence of thy holy Name is quite banished from their hearts, 
Against the enemies of God.  and therefore yet again, O Lord, consume them; consume them in thine anger, and let them never bring their wicked counsels to effect; but according to the godly powers, let them be taken in the snare which they have prepared for thine elect: Look upon us, O Lord, with the eyes of thy mercy, and show pity upon us thy weak and sore oppressed Flock: Gather us yet once again to the wholesome treasures of thy most holy Word, that openly we may confess thy blessed Name within the Realm of England. Grant this, O heavenly Father, for Christ jesus thy son's sake. Amen.   
If on this manner or otherwise (as God shall put in our hearts) without hypocrisy in the presence of our God (respecting more his glory then our private wealth) continually we pour forth our complaint, confession and prayers. Then so assuredly as our God liveth, and as we feel these present troubles, shall our God himself rise to our defence, he shall confound the counsels of our enemies, and trouble the wits of such as most wrongfully troubleth us. He shall send Jesus to execute his just judgements against Idolators, and against such as obstinately defendeth them. Yea, the chief men of our times shall not escape the vengeance and plagues that are prepared for their portion. The flatterers and maintainers of her abominations shall drink the cup of God's wrath. And in despite of the Devil shall yet the glory of Christ Jesus, and the brightness of his countenance so shine in our hearts by the presence of his grace, and before our eyes by the true preaching of his Gospel, that altogether we shall fall before him and say: O Lord thou art our God, we shall extol thee, 
Esay 25.  and shall confess thy Name, for thou ●ast brought wondrous things to pass according to thy counsels, which albeit appear to be far off, yet are they true and most assured. Thou hast brought to ruin the palaces of tyrants, and therefore shall the afflicted magnify thee, and the City of tyrannical Nations shall fear thee. Thou hast been, O Lord, a strong defence to the poor, a sure place of refuge to the afflicted in the time of his anguish.  
This no doubt, 
Of God's Elect  dear Brethren, shall one day be the song of God's Elect within the Realm of England, after that God hath poured forth his vengeance upon these disobedient, and bloodthirsty tyrants: which now triumpheth in all abominations, and therefore yet again beloved in the Lord, 
Exhortation.  Abide patiently the Lords deliverance, avoiding and flying such offences as may separate and divide you from the blessed fellowship of the Lord Jesus at his second coming. Watch and pray, resist the devil, and row against this vehement tempest, and shortly shall the Lord come, to the comfort of your hearts, which now are oppressed with anguish and care, but then shall ye so rejoice, that through gladness you shall say: Behold this our God, 
Esa 26.  we have waited upon him, and he hath saved us. This is our Lord, we have long thirsted for his coming, now shall we rejoice and be glad in his salvation, Amen. The great Bishop of our souls▪ Jesus our Lord so strengthen and assist your troubled hearts with the mighty comfort of his Holy Ghost, that earthly tyrants, nor worldly torments have no power to drive you from the hope and expectation of that Kingdom, which for the Elect was prepared from the beginning by our heavenly Father, to whom be all praise and honour, now and ever, Amen.  
Remember me (dear Brethren) in your daily prayers. The grace of our Lord Jesus Christ be with you all. Amen.  
Yours with sorrowful heart, JOHN KNOX.   

The Copy of A LETTER Delivered To Queen Mary, Regent OF SCOTLAND, FROM JOHN KNOX Minister of God's Word, in the year of our Lord, 1556. and thereafter augmented and explained by the Author, in the year of our Lord, 1558.  
To the most Excellent Princess MARY, DOWAGER Regent of Scotland. MADAM,  
THE cause which moved me to present this my Supplication unto your Majesty, enlarged, and in some places explained (being in the Realm of Scotland in the Month of May, 1556. I caused to be presented to your Majesty) is the incredible rage of such as bear the Title of Bishops, who, against all justice and equity, have pronounced against me a most cruel sentence, condemning my Body to Fire, my Soul to Damnation, and all Doctrine taught by me, to be false, deceivable, and Heretical: If this injury did tend to me alone, having the testimony of a good conscience, with silence I could pass the matter, being assured, that such as they curse and expel their Synagogues for such causes, shall God bless, and Christ Jesus receive in his eternal society: But considering that this their blasphemy is vomited forth against the eternal Truth of Christ's Evangell, (whereof it hath pleased the great mercy of God to make me a Minister) I cannot cease to notify, as well to your Majesty, as to them, That so little am I afraid of their Tyrannical and surmised sentence, that in place of the Picture (if God impede not my purpose) they shall have the Body to justice that Doctrine, which they (Members of Satan) blasphemously do condemn. Advertising your Majesty in the mean time, That from them, their sentence and tyranny, and from all those that lift to maintain them in the same, I do appeal to a lawful and general Council; beseeching your Majesty to take in good part, that I call you for witness, that I have required the liberty of tongue, and my Cause to be heard before your Majesty and the Body of the Realm, before that any such Process was laid against me; as this my Letter directed to your Majesty doth testify.  

The beginning of the Letter.  
THE Eternal Providence of the same God, 
Gen. 3. Matt●. 10. Act. 4.  who hath appointed his chosen Children to fight in this transistory and wretched life, a battle strong and difficile, hath also appointed their final victory by a marvellous fashion, and the manner of their preservation in their battle more marvellous; their victory standeth not in resisting, 
Matth. 5. Joh. 14 16. Esay. 9  but in suffering; as our Sovereign Master pronounceth to his Disciples, that in patience they should possess their souls: And the same foresaw the Prophet, Esay, when that he painteth forth all other battle to be with violence, tumult, and bloodshedding, but the victory of God's people to be in quietness, silence and hope; meaning that all others that obtain victory, do enforce themselves to resist their adversaries, to shed blood, and to murder: But so do not the Elect of God, but all things they sustain at the commandment of him who hath appointed them to suffer; being most assuredly persuaded, that then only they triumph, 
In the Cross of Christ i● victory hid.  when all wen judge them oppressed: For in the Cross of Christ always is included a secret and hid victory, never well known till the sufferer appear all together to be (as it were) exterminate; for then only did the blood of Abel cry to God, when proud Cain judged all memory of his brother to have been extinguished; and so (I say) their victory is marvellous, and how that they can be preserved and not brought to utter confusion, the eye of man perceiveth not: 
Esay 40.41.51.  But he, whose power is infinite, by secret and hid motions, toucheth the hearts of such as to man's judgement hath power to destroy them, with very piety and compassion to save his people, as (in times past) he did the hearts of the Egyptian Midwives, to preserve the man-children of the Israelites, when command was given of Pharaoh for their destruction. 
Exod. 2.  The heart of Pharaohs daughter likewise, to pity Moses in his young infancy, exposed to the danger of the waters. The heart of Nabuchadnezzar to preserve the Captives alive, 
4 Reg. 25. Jerem 52. Esd. 1.  and liberally to nourish the Children that were found apt to Letters: And finally, The heart of Cyrus, to set at liberty the people of God, after long bondage and thraldom. And thus doth the invisible power and love of God, manifest itself towards his Elect from time to time, for two causes specially. 
Note.  First, to comfort his weak warriors in their manifold temptations, letting them understand, That he is able to compel such as sometimes were enemies to his people, to fight their Cause, and to promote their deliverance. And secondarily, to give a testimony of his favour to them, that by all appearance did l●ve before (as Saint Paul speaketh) wanting God in the world, 
●phes 2.  as strangers from the Commonwealth of Israel, and without the league of his merciful promise and free grace m●de to his Church: For who would have affirmed, That any of these persons aforenamed, had been of that nature and clemency, before occasions were offered unto them? But the works of mercy showed to the afflicted, have left to as assurance, That God used them as vessels of his honour. For pity and mercy showed to Christ's afflicted flock, as they never lacked reward temporal, so if they be continued, and be not changed into cruelty, are assured signs and seals of everlasting mercy to be received from God, who by his Holy Spirit moveth their heats to show mercy to the people of God oppressed and afflicted.   

Addition.  
THis Preface I used to give your Majesty occasion more deeply to consider what hath been the condition of Christ's Members from the beginning, that in so doing, ye might see▪ That it is no new thing that the Saints of God be oppressed in the word; that ye, moved by earnest contemplation of the same, might also study rather to save them from murder, (although by the wicked counsels of many ye were provoked to the contrary) then to engage yourself to the corrupt Clergy, who are servants to sin and Satan; whose fury is bend against God and his verity: But this after followeth in our Let-which thus proceedeth.   

Letter.  
YOur Majesty perchance doth wonder to what purpose these things be recited, and I in very deed cannot wonder enough, that occasion is offered to me (a worm most wretched) to recite the same at this present, for I have looked rather for the sentence of death, then to have written to your Majesty in these last and most wicked days, in which Satan so blindeth the hearts of many, that innocents' are condemned, their Cause never tried.   

Addition.  
HEreof ye cannot be ignorant: For besides these whom ye hear from time to time most cruelly to be murdered in France, 
The causes why the Saints of God b● this day persecuted  Italy, Spain, Flanders, and now of late years besides you in England, for no other cause, but that they profess Christ Jesus to be the only Saviour of the world, 
1 Joh. 1.2. Heb. 6. & 10. Ephes. 5.  The only Mediator betwixt God and man, The only Sacrifice acceptable for the sins of all faithful; and finally, The only Head to his Church. Besides these, I say (of whom ye hear the brute) ye have been witness, That some within the Realm of Scotland, for the same cause, most cruelly have been murdered, whose cause was never heard with indifferency; But murderers sitting in the Seat of Justice, have shed the blood of Christ's true Witnesses; which albeit did then appear to be consumed away with fire, yet it is resent in the presence of him for whose cause they did suffer, and ceaseth not to call for vengeance, with the blood of Abel, to fall upon, not only such as were immediate and next authors of that murder, but also upon all those that maintain those tyrants in their tyranny, or that do consent to their beastly cruelty, or that do not stop, having the power in hand. Take not this as the affirmation of any man, but hear and consider the voice of the Son of God; Fulfil (saith he) the measure of your fathers, 
Matth. 23.  that all the blood which hath been shed since the blood of Abel the just, till the blood of Zachariah, etc. may come upon this generation. Hereby it is evident, That the murderers of our time, as well as in the time of Christ, are guilty of all the blood that hath been shed from the beginning. Fearful, I grant, is the sentence; yet it is most equal and just: For whosoever sheddeth the blood of any one of Christ Jesus his members, 
Whosoever sheddeth the Blood of one of Christ's members, for his Names sake, consenteth to the blood of all that have suffered since the beginning.  for professing of his Truth, consenteth to all the murder which hath been made since the beginning for that cause. So that as there is one communion of all God's Elect, of whom every member is participant of the holy Justice of Christ; so is there a communion among the reprobate, by which every one of the Serpent's seed are criminal and guilty of all iniquity which the whole Body committeth, because they are altogether against Christ Jesus, and against his eternal Verity; every one serving Satan the Prince of this world in their rank, age, degree and estate. The murderers of their brethren which this day live, 
Note.  are guilty with Cain of the blood of Abel: 
Gen. 4.  The Kings and Princes which by power oppress the people of God, and will not suffer that the people truly worship God as he hath commanded, but will retain them in Egypt, are brethren and companions to Pharaoh: The Prelates and Priests, whose horrible iniquities and insolent life have infected all Realms where they reign, have with their fathers the old Pharisces, taken away the key of knowledge, and have shut up the Kingdom of heaven before men; so that neither they themselves will enter, neither yet will they suffer others to enter into the same: And the multitude blinded, some by ignorance, some by fear, and by insatiable appetite of their part of the spoil (for Christ being crucified, the soldiers parted amongst them his garments) are conjured to defend those murderers, proud pestilent Prelates, against Christ Jesus, and against his poor Flock: And therefore, because of one crime, they are all guilty (which is, of treason and rebellion against Christ) of one torment they shall all taste, which is, Of the fire that never shall be quenched. And herein ought you, Madam, be circumspect and careful, if that ye hope for the life to come: For if the consent which proceedeth of ignorance and blindness bringeth destruction and death (as Christ our Master doth witness, 
Matth. 15.  saying, If the blind lead the blind, they shall both fall into the ditch) What shall become of the proud and malicious contemners of God's Verity offered? But our Doctrine, perchance, shall be denied to be the Verity: Whereunto I answer, 
Answer to an Objection.  That so was the Doctrine of Noah, of Moses, of the Prophets, of Christ Jesus, and of his Apostles; and yet the original world perished by water, 
Gen. 19 Exod. 14.  Sodom and Gomorra by fire descending from heaven; 
josephus.  Pharaoh and his adherents in the Red Sea; the City of jerusalem, and the whole Nation of the Jews, by punishments and plagues, notwithstanding that the whole multitude cried, This is a new doctrine, this is heresy, and tendeth to sedition. Our Petition is, That our Doctrine may be tried by the plain Word of God; 
The Petition of such as be persecuted.  That liberty be granted to utter and declare our minds at large in every Article and Point which now are in controversy: Which if ye deny, giving ear to Christ's enemies (who condemn his doctrine for heresy) ye shall drink the Cup of God's wrath with them. But now to the former Letter.   

Letter.  
I doubt not but the rumours which have come to your Majesty's ears, of me, have been such, that if all reports were true, I were unworthy to live upon the earth: And wonder it is, That the voices of the multitude should not so have inflamed your Majesty's heart with just hatred of such a one as I am accused to be, that all access to pity should have been shut up. I am traduced as an heretic, accused as a false teacher and seducer of the people, besides other opprobries, which (affirmed by men of worldly honour and estimation) may easily kindle the wrath of Magistrates, where innonocence is not known. But blessed be God the Father of our Lord jesus Christ, who by the dew of his heavenly grace, hath so quenched the fire of displeasure, as yet, in your Majesty's heart (which of late days I have understood) that Satan is frustrate of his enterprise and purpose; which is to my heart no small comfort; Not so much (God is my witness) for any benefit that I can receive in this miserable life, by protection of any earthly creature (for the cup which it behoveth me to drink, is appointed by the wisdom of him whose counsels are not changeable) as that I am for that benefit which I am assured your Majesty shall receive, if that ye continue in like moderation and clemency towards others that most unjustly are and shall be accused, as that your Majesty hath begun towards me, and my most desperate Cause: that is, If that by godly wisdom ye shall study to bridle the fury and rage of them, who, for the maintenance of their worldly pomp, regard nothing the cruel murdering of simple innocents'. 
Matth. 5. Matth. 10.  Then shall he who doth pronounce mercy to appertain to the merciful, and promiseth that a cup of cold water given for his Names sake shall not lack reward, first cause your happy Government to be praised in this present age, and in posterities to come; and last recompense your godly pains and study with that joy and glory, 
● Cor. 2.  which eye hath not seen, nor yet can enter into the heart of mortal creature.   

Addition.  
IF Christ's words were esteemed true, 
Matth 10.  That of every idle word an account shall be given; and that nothing is so secretly done, which shall not come to knowledge and light; I suppose that the tongues of men should be better bridled, then impudently to speak their pleasure in matters unknown. For albeit that the true fear of God should not move them to speak truth; yet would I think (if any spark of humanity remained) that worldly shame should impede them to lie. When reasoning was, before your Majesty, what man it was that preached in Air, and divers men were of divers opinions; some affirming, that it was an Englishman, and some supposing the contrary; a Prelate, not of the least pride, said, Nay, no Englishman, but it is Knox that Knave. It was my Lord's pleasure so to Baptise a poor man. The reason whereof, if it should be required, his Rochet and Mitre must stand for Authority. What further liberty he used in defining things like uncertain to him, to wit, of my learning and doctrine, at this present I omit, Lamenting more that such pestilent tongues have liberty to speak in the presence of Princes, then that I am sorry for any hurt that their venom can do to me in body or fame: For what hath my life and conversation been, since it hath pleased God to call me from the puddle of Papistry, let my very enemies speak; And what learning I have, they may prove when they please. The report of your Majesty's moderation, as well at that time, as after, when suit was made for my taking, moved me to write this my other Letter; in which, albeit, I have not played the Orator, trimming and decking the matter for the pleasure of itching, and delicate ears; yet doth my conscience bear me record, That with simplicity I have advertised you of a mortal danger; As this portion subsequent shall prove.   

Letter.  
SUperfluous and foolish it shall appear to many, That I, a man of low estate and condition, dare enterprise to admonish a Princess so honourable, endued with wisdom, 
Exod. 20. Rom. 13. 1 Pet. 2.  and graces singular. But when I consider the honour which God commandeth to be given to Magistrates, which no doubt (if it be true honour) containeth in itself, in lawful things, obedience, and in all things, love and reverence. When further I consider the troublesome state of Christ's true Religion, this day oppressed by blindness of men; and lastly, The great multitude of flatterers, and the rare number of them that boldly and plainly, dare speak the naked verity in presence of their Princess, and principally in the cause of Christ jesus: These things I say, considered, whatsoever any man shall judge of my enterprise, I am compelled to say, That  
Unless in your Regiment, 
The first proportion.  and in using of Power, your Majesty be found different from the multitude of Princes, and head Rulers, That this pre-eminence wherein ye are placed, shall be your dejection to torment, and pain everlasting. This proposition is sore, but alas it is so true, That if I should conceal and hide it from your Majesty, I committed no less treason against your Majesty, then if I did see you by imprudency take a Cup which I knew to be poisoned, or invenomed, and yet would not admonish you to abstain from drinking of the same.  

The second proposition.  The Religion which this day men defend by fire and sword, is a Cup invenomed, of which whosoever drinketh, (except that by true repentance, he after drink of the water of life) drinketh therewith damnation and death. 
John 4. Apo. 14. & 17.   
How, and by whom it hath been invenomed, if it were no more tedious to your Majesty to read or hear, than it is painful to me to write or rehearse, I would not spare the labour. But for this present, I have thought it some discharge of one part of my duty, if I, of very love, admonish your Majesty of the danger; which I do, as God one day shall declare, preferring your Majesty's salvation, and the salvation of the People (now committed to your charge) before any corporal benefit that can redound to myself.   

Addition.  
AS Satan by craft hath corrupted the most holy Ordinances of God's precepts, I mean of the first Table, in the place of the spiritual honouring of God, introducing men's dreams, inventions, and fantasies. So hath he, abusing the weakness of man, corrupted the precepts of the second Table, Touching the honour which is due to Parents, under whom are comprehended Princes and Teachers. For now the devil hath so blinded the senses of many, that they cannot, or at least, will not learn what appertaineth to God, 
Note.  and what to Caesar. But because the spirit of God hath said, Honour the King; therefore, whatsoever they command, be it right or wrong, must be obeyed. But heavy shall the judgement be, which shall apprehend such blasphemers of God's Majesty, who dare be so bold as to affirm, That God hath commanded any creature to be obeyed against himself. 
Take heed of unlawful obedience.  Against God it is, That for the commandment of any Prince, be he never so potent, men shall commit Idolatry, embrace a Religion which God hath not approved by his Word, or confirm, by their silence, wicked and blasphemous Laws, made against the honour of his Majesty. Men I say, that so do, give no true obedience, but as they are Apostates from God, so are they Traitors to their Princes, whom by flattery they confirm in rebelling against God; only, they which to the death resist such wicked laws and decrees, are acceptable to God, and faithful to their Princes; 
Dan. 3. Dan. 6.  As were the three children in the presence of Nabuchadnezzar, and Daniel in the days of Darius (the Persian Emperor) whose constant and free confession, as it glorified God, so did it notify as well to those tyrants, as to all ages following, the great blasphemy which in their rage and fury they committed against God, from the which (by all appearance) neither of both so suddenly should have been called, if the three children had bowed among the rest, and Daniel had not declared the confession of his faith; Which was, with Windows open to pray towards jerusalem, manifestly thereby declaring, That he did not consent to the blasphemous law, and decree, which was established by the King and his Counsel. Experience hath taught us what surmises and blasphemies the adversaries of Christ Jesus, of his eternal verity, do invent and devise against such as begin to detect their impiety. They are accused to be Authors of sedition, raisers of tumults, violators of common orders, etc.  
I answer with the Prophet Esay, That all is not reputed before God sedition and conjuration, which the foolish multitude so esteemeth; neither yet is every tumult and breach of public order, contrary to God's commandment; 
Answ.  for Christ Jesus himself coming to take the spoil from the strong armed, 
Matth. 10.  who before did keep his house in quietness, is not come to send Peace, but a Sword, and to make a man disassent from his Father, etc. His Prophets before him, and Apostles after him, feared not to break public Orders, established against God, and in so doing, to move (as it were) the one half of peoples, nations, and cities against the other; and yet I trust that none, except the hired servant of Satan, will accuse Christ of sedition, 
Act. 14.  nor the Apostles of the troubling of Common wealths. True it is, that the most wholesome Medicine most troubleth (for a time) the body replenished with wicked and corrupted humours, but the cause hereof is known to be, not in the Medicine, but in the Body subject to Malady; 
Note.  even so the true Word of God, when it entereth to fight where Satan hath born dominion, (as he still doth in the whole Papistry) cannot but appear to be occasion of great trouble. But Madam, more profitable it is, that the pestilent humours be expelled with pain, 
The Papistical Religion a mortal Pestilence.  then that they be nourished, to the destruction of the body. The Papistical Religion is a mortal pestilence, which shall assuredly bring to death eternal the bodies and souls, from the which it is not purged in this life; and therefore take heed betimes, God calleth upon you, beware that ye shut not up your ears: Judge not the matter after the vileness of my body, whom God hath appointed Ambassador and Messenger unto you, but with reverence and fear consider him whose Message I bear. I come to you in the name of the Eternal God, and of Christ Jesus his Son, to whom the Father hath committed all power, whom he hath established Sovereign Judge over all flesh, before whose Throne you must make account with what reverence you hear such as he sendeth. It shall not excuse you to say or think, 
The Admonition.  That you doubt whether I be sent of God or no; I cry unto you, That the Religion which the Princes and blinded Papists maintain with fire and sword, is not the Religion of Christ; That your proud Prelates are none of Christ's Bishops; I admonish you, That Christ's Flock is oppressed by them, and therefore I require, and that yet again in the name of the Lord Jesus, That with indifferency I may be heard to preach, to reason, and to dispute in that Cause; which if you deny, you declare yourself to bear no reverence to Christ, nor love to his true Religion.   

Letter.  
BUt you think (peradventure) That the care of Religion is not committed to Magistrates, 
Answer to an Objection.  but to the Bishops and state Ecclesiastical, as they term it; but deceive not yourself, for the negligence of Bishops shall no less be required of the hands of the Magistrates, then shall the oppession of false judges; for they injustly promote, foster and maintain the one and the other: The false and corrupt judge to spoil the Goods, and to oppress the bodies of the simple, but the proud Prelates do Kings maintain to murder the souls, for the which the blood of Christ jesus was shed; and that they do either by withholding from them the true Word of life, or else by causing a pestilent Doctrine to be taught unto them, such as now is taught in the Papistical Churches. I know that you wonder, how that the Religion which is universally received, 
Gen. 6.  can be so damnable, and corrupted: But if you consider, That ever from the beginning, the multitude hath declined from God (yea, even in the people, 
Psal. 14.  to whom he spoke by his Law and Prophets) if ye shall consider the complaint of the Holy Ghost, 
Psal 2. Act. 4.  complaining, that Nations, People, Princes and Kings of the earth have raged, made Conspiracies, and holden Counsels against the Lord, and against his Anointed Christ jesus; further, if ye shall consider the question which jesus himself doth move in these words, 
Luk. 18.  When the Son of Man shall come, shall he find faith on the earth? And lastly, if your Majesty shall consider the manifest contempt of God, and of all his holy Precepts, which this day reign without punishment, 
Hosea 4.  upon the face of the whole earth; for as Hosea complaineth, There is no verity, There is no mercy, There is no truth this day among men, but lies, perjury, and oppression overflow all, and blood toucheth blood; that is, Every iniquity is joined to another: If deeply (I say) your Majesty will contemplate the universal corruption that this day reigneth in all states, then shall your Majesty cease to wonder, That many are called, 
Matth 20 Matth. 7. 2 Thess 2.  and few chosen; and you shall begin to tremble and fear to follow the multitude to perdition: The universal defection, whereof Saint Paul doth prophesy, is easy to be espied, as well in religion as in manners. The corruption of life is evident, 
Note.  and Religion is not judged, nor measured by the plain Word of God, but by custom, consuetude, will, consent, and determinations of men. But shall he who hath pronounced all cogitations of man's heart to be vain at all times, accept the counsels and consents of men, for a Religion pleasing and acceptable before him? Let not your Majesty be deceived, God cannot lie, God cannot deny himself, he hath witnessed from the beginning, 
Deu 4 and 12  That no religion pleaseth him, except that which he by his own Word hath commanded and established: The verity itself pronounceth this sentence; 
Matth. 15.  In vain do they worship me, teaching doctrines the precepts of men. And also, All plantation, which my Heavenly father hath not planted, shall be rooted out. Before the coming of his well-beloved Son in the flesh, severely he punished all such, as durst enterprise to alter or change his Ceremonies and Statutes, 
1 Reg. 13 & 15 2 Par. 26. Levit. 10. Matt. 17 Act. 1 2, & 3. 1 Cor. 11. Col. 2.  as in Saul, Uzziah, Nadab, Abihu, is to be read: And will he now, after that he hath opened his counsel to the world by his only Son, whom he commandeth to be heard, and after that by his Holy Spirit, speaking in his Apostles, he hath established the Religion, in which he would have his true worshippers to abide unto the end, will ●e, now (I say) admit men's inventions in the matter of Religion which he reputed for damnable Idolatry? If men and Angels would affirm, That he will or may do it, his own verity shall convince them of a lie; 
De●● 4. & 12.  for this sentence he pronounceth, Not that which seemeth good in thy eyes, shalt thou do to the Lord thy God, but that which the Lord thy God hath commandeth thee, that do thou; add nothing unto it, diminish nothing from it. Which, sealing up his New Testament, he repeateth in these words, 
Apoc. 2.  That which ye have, hold till I come, etc. And therefore yet again, it repenteth me not to say, That in this point, which is chief and principal, your Majesty must disassent from the multitude of Rulers, or else you can possess no portion with Christ jesus in his Kingdom and glory.   

Addition.  
KNowing by what craft Satan laboureth continually to keep the world in blindness, I added these two former points, to wit, That ye should not think yourself free from the Reformation of Religion, because ye have Bishops within your Realm, neither yet that ye should judge that Religion most perfect, which the multitude by wrong custom have embraced. 
The craft of Satan.  In these two points doth Satan busily labour; First, That no civil Magistrate presume to take cognisance in the cause of Religion, for that must be deferred to the determinations of the Church. Secondly, That impossible it is, that that Religion should be false, which so long time (so many Counsels, 
The ground of ●●●●●ticall Religion.  and so great a multitude of men, so divers Nations have allowed, authorised and confirmed. What is the duty of Magistrates, and what power the people hath in such cases granted by God, my purpose is to write in a several Letter to the Nobility and States of the Realm; and therefore to avoid tediousness and repetition of one thing, I now supersede. And as touching the second, if ye rightly consider the testimonies of Scriptures, which I have before alleged, I trust ye shall find that Objection sufficiently answered; for, if the opinion of the multitude ought always to be preferred, then did God injury to the original World, for they were all of one mind, to wit, conjured against God (except Noah and his family.) And if antiquity of time shall be considered in such cases, 
Note.  then shall not only the Idolatry of the Gentiles, but also the false Religion of Mahomet be preferred to the Papistry; for both the one and the other is more ancient than is the Papistical religion; yea, Mahomet had established his Alcoram, before any Pope in Rome was crowned with a Triple Crown. But as touching antiquity, I am content with Tertullian to say, 
Tertul. in Apol.  Let that be the most pure and perfect Religion, which shall be proved most ancient; for this is a chief point, wherein I will join with all the Papists on the earth, That their Religion (such as it is this day) is not of such antiquity, as is that which we contend to be the true and only Religion, acceptable before God; neither yet that their Church is the Catholic Church, but that it is of late days in respect of Christ's Institution, crept in and devised by man, and therefore am bold to affirm it odious and abominable; 
The chief Preposition.  for this is our chief Proposition, That in the Religion of God, his own Word ought only to be considered; That no Authority of man or Angel ought in that case to be respected. And as for their Counsels, when the matter shall come to trial, it shall be easily seen for whom the most godly and most ancient Counsels shall most plainly speak. 
N●cen. 1.  I will prove by a Council, That of more authority is the sentence of one man (founded upon the simple Truth of God) then is the determination of the whole Council without the assurance of the Word; But that all their determinations, which we oppugn, are not only maintained without an assurance of Scriptures, but also are established against the truth of the same; yea, and for the most part against the Decrees of the former Counsels, I offer myself evidently to prove. But now to the rest of the former Letter.   

Letter.  
AN Orator and God's Messenger also might justly require of you now (by God's hand promoted to high dignity) A motherly pity upon your subjects, A justice inflexible to be used against murderers and common oppressors, A heart void of avarice and partiality, A mind studious and careful for maintenance of that Realm and Commonwealth (above whom God hath placed you) and by it hath made you honourable, 
The duty of Magistrates.  with the rest of virtues, which not only Gods Scriptures, but also Writers (illuminated only with the light of Nature) require in God's Rulers. But vain it is to crave reformation of manners, where Religion is corrupted; for like as a man cannot do the office of a man, till first he have a being and life, 
The Spirit of God abideth not with Idolaters.  so to work works pleasant in the sight of God the Father, can no man do without the Spirit of jesus Christ, which doth not abide in the hearts of Idolaters: And therefore the most godly Princes J●siah, Hezekiah, and Jehosaphat, seeking God's favour to rest upon them and upon their people, 
3. Reg. ● 5. 2 ●ar. 17. 4 Reg 22. 2 Pa●. 34. 4 Reg 18. 2 Par. 29, 30, etc. 31.  before all things, began to reform the Religion; for it is as the stomach within the body, which, if it be corrupted, of necessity it infecteth the whole body: And therefore (often I repeat that, which to be done is most necessary) if your Majesty pretend to reign with Christ jesus, Than it behoveth you to take care of his true Religion, which this day within your Realm is so deformed, 
The second proposition.  that no part of Christ's Ordinances remain in their first strength, and original purity; which (I praise God) to me is less difficile to prove then dangerous to speak: And yet neither the one nor the other I fear, partly because the love of eternal life quencheth the terror of temporal death, and partly because I would with Saint Paul, wish myself accursed from Christ (as touching earthly pleasure) for the salvation of my brethren, and illumination of your Majesty; which thing, Work, and very deed, and not bare writing, shall witness and declare, if I may purchase the liberty of tongue, but forty days only.   

Additon.  
THe wise and facund Democritus had sometimes a familiar sentence, that, 
Stob. ser. 12.  Honest it was to commend such works as were worthy of praise, but to praise things that were wicked, could not proceed but from a deceivable mind; 
Niceph. Calist. Histor. Eccl●s. Lib 10. cap. 42.  and Themistius a Philosopher of great fame, seeing the Hall of jovinian the Roman Emperor replenished with flatterers, said, Of their manners it may be espied, that more they worship the Sceptre and the purple, 
Note.  than God; signifying that they little regarded whether the Emperor were godly or ungodly, so that they might retain themselves in favour with him. Albeit that those were Ethnics, and neither had the knowledge of God, as we pretend, neither had given so plain a confession to declare themselves enemies to all iniquity (as we have done by Baptism, and by our whole profession of Christianity) yet do their words condemn no small number of us, and chiefly such as be conversant with Princes; for who in these miserable days judgeth himself to have offended, albeit he praise, allow and maintain, whatsoever the Princes and upper powers devise: yea, although it be to oppress, and to spoil the poor, to pull from them their very skins, and as the Prophet sayeth, To break their bones, and to cut them in pieces, as flesh for the Cauldron or Pot. 
Mich. 3.  Yet I say, That the Princes shall not lack Judges to cry, 
Note.  It is right, It is for the Commonwealth, for the defence of the Realm, and ease of the Subjects; so that the state of times is even now such, as when the Prophet complained, saying: The Princes ask, and the Judge is ready to give, not his own, but the life and blood of the poor. How soon a great man hath spoken the corruption of his mind, he hath his flatterers ready to applaud and confirm whatsoever he speaketh. And let the Princes be of what Religion they please, that is all one to the most part of men; so that with abnegation of God, of his honour, and Religion, they may retain the friendship of the Court. 
Flatterers▪ contagious stilence.  But alas, how miserable be Princes that so are abused, and how contageous a pestilence be such flatterers to Commonwealths, Empires, and Realms, God hath declared even from the beginning, to paint out the mischief, which from them proceedeth to such as give ear unto them. The ancient Writers compare them to Harlots, to Ravens, and to most ravenous Beasts, and not without cause. For as Harlots can never abide, that their lovers should return to repentance and soberness of mind, so cannot flatterers sustain, that such as they deceive, shall come to right judgement. And as Raven's pike out the eyes of dead carrions, and as ravenous Beasts devour the same, so do flatterers (being more cruel) pike at the eyes of living men, and blinding the eyes of their understanding, and judgement, do expose them to be devoured in body and soul, to Satan. This we have by profane Writers only, but the holy Spirit teacheth us this infallible Truth, That where iniquity reigneth in a Commonwealth, and none is found boldly and openly to reprehend the same, that there shall sudden vengeance and destruction follow. For thus it is written and pronounced by the Prophet Ezekiel. 
Ezek. 22.  Shalt thou not judge the City of blood, which hath made Idols? Whose Rulers shed blood to the uttermost of their power? They have despised my holy things, they have devised iniquity, and have performed the same. The conjuration of Prophets, hath gathered up the riches, and whatsoever is precious within the same. The Priests violently have torn and rend my Law. The people of the Land hath wrought deceitfully. They have oppressed the poor, and have done violence to the stranger without judgement, 
Note.  and I have sought of them a man to repair the hedge, and to stand in the gap before me, but I have found none. Therefore have I poured forth my wrath upon them, and in the fire of my hot displeasure, I have consumed them. Advert Madam, for these are not the words of mortal man, but of the eternal God, and were not spoken against jerusalem only, but against every Realm and Nation, that so offendeth. The sins that here be named, are Idolatry in all, avarice and cruelty in the Princes and Rulers, conjuration of the Prophets to defend the wicked, deceit, fraud, and violence in the common people; and finally, an universal silence of all men, none being found to reprehend these enormities. Would to God that I might with safety of conscience excuse you, your Counsel, and the Idolaters of that Realm from any of these crimes aforenamed. The Idolatry which is committed, is more evident than that it can be denied, the avarice and cruelty as well of yourself, as of such as be in authority, may be known by the facts; For fame carrieth the voices of the poor (oppressed by intolerable taxes) not only to us here, in a strange Country; but I am assured, to the ears of the God of hosts. The conspiracy and conjuration of your false Prophets is known to the world, and yet is none found so faithful to God, nor merciful to your Majesty, that freely will and dare admonish you to repent before that God rise himself in judgement. When I name repentance, I mean no outward show of holiness, which commonly is found in Hypocrites, but I mean a true conversion to the Lord God from your whole heart, with a damning of all superstition and idolatry. In which ye have been nourished, which with your presence ye have decored, and to your power maintained and defended. Unless I say, that this poison be purged from your heart, (be your outward life never so glistering before the world) yet in the presence of God, it is but abominable. Yea further, I say, that where this venom of the Serpent (idolatry I mean) lurketh in the heart, 
Idolatry is mother to all ●ice.  it is impossible, but that at one time or other, it shall produce pestilent fruits; albeit peradventure not openly before men, yet before God no less odious, than the facts of Murderers, Publicans, and Harlots; and therefore in my former Letter, I said, that superfluous it was to require Reformation of manners, where the Religion is corrupted. Which yet again I repeat to the end, that your Majesty more deeply may weigh the matter. But now to the rest of the same my former Letter.   

Letter.  
I Am not ignorant how dangerous a thing it appeareth to the natural man, to innovate any thing in matters of Religion; and partly I consider, That your power Madam is not so free, as a public Reformation perchance would require. But if your Majesty shall consider the danger and damnation perpetual, which inevitable hangeth upon all maintainers of a false Religion, 
Matth 6. Rom. 8. ● Reg. 18.  then shall the greatest danger easily devour and swallow up the smaller. If you shall consider, That either ye must serve God to life everlasting, or else serve the World to death and damnation, then albeit, 
John 17.  that man and angel should dissuade you, ye will choose life and refuse death. And if further ye shall consider, that the very life consisteth in the knowledge of the only true God, and of his Son Christ jesus, and that true knowledge hath annexed with it, Gods true worship and honour, which requireth a testimony of his own Will, expressed by his Word, That such honour doth please him, if you do earnestly meditate these things aforesaid; then albeit ye cannot do saddenly what ye would, yet shall ye not cease to do what ye may. Your Majesty cannot hastily abolish Superstition, 
Ezek. 34.  and remove from offices unprofitable Pastors, of whom speaketh Ezekiel the Prophet, which to a public Reformation, is requisite and necessary. But if the zeal of God's glory be fervent in your Majesty's heart▪ ye will not by wicked Laws maintain Idolatry, neither will ye suffer the fury of Bishops to murder and devour the poor Members of Christ's body, as in times past they have been accustomed; which thing, if either by blind ignorance ye do, or yet for pleasure of others within this Realm, permit to be done, then except you speedily repent, ye and your posterity shall suddenly feel the depressing hand of him, who hath exalted you. 
Note this for our time.  Ye shall be compelled, will ye or not, to know that he is eternal, against whom ye address the Battle, and that it is he, that moderateth the times, 
Daniel 2.  and disposeth Kingdoms, ejecting from authority such as be inobedient, and placing others according to his good pleasure: 
1 Reg. 2. Job 12. Psal. 107. Daniel 2.  That it is he that glorifieth them, that do glorify him, and poureth forth contempt upon Princes that rebel against his graces offered.   

Addition.  
IN writing of this parcel, as I remembered the impediments which might call you back from God, and from his true obedience; so did I consider what occasion you had to tremble and to fear before his Majesty, and to undergo the loss of all the worldly glory, for the promoting of the glory of God. I do consider, that your power is but borrowed, extraordinary, and unstable, for you have it but by permission of others. 
Note.  And seldom it is, that women do long reign with felicity and joy. Your most especial friends moreover, blinded by the vanity of this World; yea, being drunken with the Cup of that Roman Harlot, are mortal enemies to Christ Jesus, and to his true Religion. These things may easily abash the mind of a Woman not confirmed by grace; But yet, if you will a little consider with me the causes why, that ye ought to hazard all for the glory of God in this behalf, the former terrors shall suddenly vanish. I do not esteem that thing greatest, which peradventure some others do: to wit, That if ye shall enterprise to innovate any thing in matters of Religion, that then ye shall lose your Authority, and also the favours of your carnal friends.  
I look further, to wit, To the judgements of God, who hath begun already to declare himself angry with you, with your Seed, and Posterity; yea, with the whole Realm, above which it should have ruled. Impute not to fortune, that first your two sons were suddenly taken from you, within the space of six hours, and after your Husband, raft as it were, by violence, from life and honour; the memorial of his name, 
Note.  succession, and royal dignity, perishing with himself. For albeit, the usurped abuse, or rather tyranny of some REALMS, have permitted Women to succeed to the honour of their Fathers; yet must their glory be transferred to the house of a stranger. And so I say, That with himself was buried, his name, succession, and royal dignity, as he himself did apprehend in dying; And in this, If ye espy not the anger and hot displeasure of GOD (threatening you and the rest of your Posterity with the same plague) ye are more obstinate, than I would wish you to be. 
Note.  I would ye should ponder and consider, deeply with yourself, That God useth not to punish Realms and Nations with such rare plagues without great cause; neither useth he to restore to honours and glory, the house which he beginneth once to deject, till repentance of the former crimes be found; you may perchance, doubt what crimes should have been in your Husband, you, or the Realm, for the which God should so grievously have punished you.  
I answer, The maintenance, and defence of most horrible Idolatry, with the shedding of the blood of the Saints of God, who laboured to notify and rebuke the same. This I say, (other iniquities omitted) is such a crime before the eyes of his Majesty, That for the same, he hath poured forth his extreme vengenance upon Kings, and upon their Posterity, depriving them from honours and dignity for ever; As by the Histories of the Books of the Kings is most evident. To jeroboam it is said, Because I have exalted thee from the midst of the people, and have made thee Prince over my people▪ Israel, I have rend the Kingdom from the house of David, for Idolatry also, and have given it unto thee, 
1 Reg. 14.  but thou hast not been as David my servant, etc. But thou hast done wickedly above all that have gone before thee; For thou hast made to thee, other gods, and molten images, to provoke me, and hast cast me behind thy back; Therefore shall I bring affliction upon the house of Jeroboam, and I shall destroy to Jeroboam, all that pisseth against the Wall (signifying thereby the Male children) and shall cast forth the Posterity of Jeroboam, as dung is cast forth, till it be consumed.  
This sentence was not only executed against this Idolater, but also against the rest of Idolaters in that Realm, as they succeeded one after another, for to Baasa, whom God used as an Instrument to root out the seed of jeroboam, it is said: Because thou hast walked in the way of Jeroboam, and hast caused my people to sin, that thou shouldest provoke me in their sins; therefore shall I cut down the posterity of Baasa, and the posterity of his house, and shall make thy house as the house of Jeroboam. He that shall die to Baasa in the City, him shall dogs eat; and be that shall die in the field, him shall the fowls devour: 
1 Reg. 16. 2 Reg. 10. 2 Reg. 17.  Of the same Cup, and for the same cause, drank Ela and Achab, yea, and the Posterity of jehu, following the footsteps of their forefathers.  
By these examples, you may evidently espy, That Idolatry is the cause, why God destroyeth the posterity of Princes; not only of those that first invent abominations, but also of such as follow and defend the same. Consider Madam, That God hath begun very sharply with you, taking from you, as it were together, two children and a husband; He hath begun I say, to declare himself angry, beware that you provoke not the eyes of his Majesty; It will not be the haughty looks of the proud, the strength of your friends, nor multitude of men that can justify your cause in his presence; If you presume to rebel against him (and against him you rebel) if you deny my most humble request which I make in his Name, and it is this: With the hazard of mine own life, 
The offer of john Knox.  I offer to prove, That Religion which now you maintain, to be false, deceivable, and abomination before God; And that I shall do by most evident testimonies of his blessed, holy, and infallible Word: If this, I say, you deny, (rebelling against God) The favour of your friends, shall little avail you, when he shall declare himself enemy to you. Which assure yourself, he will shortly do, if you begin to display the banner of your malice against him. 
Advert.  Let not the prosperity of others, 
Prosperity for a time proveth not Religion good.  be they Princes, Queens, Kings, or Emperors, bolden you to contemn God, and his loving Admonition. They shall drink the Cup of his wrath, every one in their rank, as he hath appointed them. No Realm in these quarters (except it, 
No Realm, England except, so grievously plagued at Scotland.  that next lieth to you) hath he so manifestly stricken with his terrible rod, as he hath done you, and your Realm; And therefore, it becometh you first to stoup, except that you will have the threatenings pronounced by Isaiah the Prophet, ratified unto you. To wit, That your sudden destruction be as the rotten Wall, and your breaking, as the breaking of a Potsherd, which is broken without pity; 
Isai. 30.  so that no portion of it can be found able either to carry fire or water. Whereby the Prophet doth signify, That the proud contemners of God, and of his Admonitions, shall so perish from all honours; That they shall have nothing worthy of memorial behind them in the Earth. Yea, 
Isai. 14.  If they do leave any thing, as it shall be unprofitable, so shall it be in execration and hatred to the elect of God; 
Isai 6.  and therefore, Thus proceedeth my former Letter.   

Letter.  
HOw dangerous soever, it shall appear to the flesh, to obey God and to make war against the devil, the prince of darkness, pride, and superstition; yet if your Majesty look to have yourself, and seed to continue in honour, worldly, and everlasting, subject yourself betimes, under the hand of him, that is omnipotent. Embrace his Will, 
Exhortation.  despise not his Testament, refuse not his Graces offered. When he calleth upon you, withdraw not your ear; Be not led away with the vain opinion, that your Church cannot err. Be ye most assuredly persuaded, That so far as in life, ye see them degenerate from Christ's true Apostles, so in Religion are they further corrupted. 
Josh. 1.  Lay the Book of God before your eyes, and let it be judge to that, 
2 Par 34. 2 Par. 1.  which I say. Which if ye, with fear, and reverence, obey, as did Josias the admonitions of the Prophetess, then shall he (by whom Kings do reign) crown your Battle with double benediction, and reward you with wisdom, riches, glory, honour, and long life in this Regiment temporal, and with life everlasting, when the King of kings (whose Members now do cry for your help) the Lord jesus shall appear in judgement, accompanied with his Angels, before whom ye shall make account of your present Regiment, when the proud and disobedient shall cry: Mountains fall upon us, and hide us from the face of the Lord. But than it shall be too late, because they contemned his voice, when he lovingly called.  
God the Father of our Lord jesus Christ, by the power of his holy Spirit, move your heart so to consider, and accept the things that be said, That they be not a Testimony of your just condemnation in that great day of the Lord jesus, to whose omnipotent Spirit, I unfeignedly commit your Majesties.   

Addition.  
WHen jeremiah the Prophet, at the Commandment of God, had written the Sermons, threatenings, and plagues, which he had spoken against Israel and judah, 
Jerem. 36.  and had commanded them to be read by Baruch his Scribe, because himself was excommunicated, and forbidden to enter into the Temple; by the providence of God it came to pass, That Michaiah the son of Gemariah, hearing the said Sermons, passed to the King's House, and did communicate the matter with the rest of the Princes; who also, after they had read the same Volume of jeremiah his Preachings, did not conceal the truth from jehoiakim, who then did reign in jerusalem. But the proud and desperate Prince commanding the Book to be read in his presence, before he had heard three or four leaves of the same, did cut it, and cast it into the fire, notwithstanding that some of the Princes (I think not all) made request in the contrary. But the Prophet was charged by God to write again, and to say to jehoiakim, Thus saith the Lord, Thou hast burnt this Book, saying, Why hast thou written in it according to this sentence? Assuredly the King of Babylon shall come, and shall destroy this land, and shall make it void of men and beasts. Therefore thus saith the Lord, of Jehoiakim the King, There shall not be one left alive to sit in the Seat of David: Their carcases shall be cast to the heat of the day, and to the frost of the night (whereby the Prophet did signify, the most vile death, and most cruel torment) and I shall visit the iniquity of himself, and of his seed and servants: And I shall bring upon them, and upon the inhabitants of jerusalem, and upon all judah, all the calamities which I have spoken against them: Albeit they would not hear. This is not written, Madam, for that time only, but to assure us, That the like punishment abideth the like contemners, of what state, condition, or degree that ever they be. I did write unto you before, having testimony of a good conscience, That I did it in the fear of my God, and by the motion of his holy Spirit (for the request of the faithful brethren, in things lawful, and appertaining to God's glory, I cannot but judge to be the voice of the holy Ghost.) But how ye did accept the same my former writing, I do not otherwise then by conjectures understand: whether ye did read it to the end, or not, I am uncertain: One thing I know, That ye did deliver it to one of your Prelates, saying, My Lord, Will ye read a Pasquil? As charity persuadeth me to interpret things (doubtfully spoken) in the best sense; so my duty to God (who hath commanded me to flatter no Prince on the earth) compelleth me to say, That if no more ye esteem the Admonition of God, than the Cardinals do the scoffing of Pasquil's, that then he shall shortly send you messengers with whom ye shall not be able on that manner to jest. If my person be considered, I grant my threatening are no more to be feared, then be the merry sports which fearful men do father upon Pisquillus in Rome. But, Madam, if ye shall deeply consider, That GOD useth men (yea, and most commonly, those that be of lowest degree, and most abject before the world) to be his Messengers and Ambassadors, not only to notify his will to the simple but also to rebuke the most proud Tyrants and potent Princes, then will ye not judge the liquor by the outward appearance and nature of the vessel. For ye are not ignorant, That the most noble Wine is enclosed within the Tun made of Frail wood, 
Amos 2.  and that the precious ointment is often kept within the pot made of Clay. If further ye shall consider, that God will do nothing touching the punishment of Realms and Nations, which he will not reveal to his servants the Prophets, whose tongues he will compel to speak sometimes contrary to the appetites and desires of their own hearts, 
Zach 15  and whose words he will perform, be they never so unapparent to the judgement of men, 
James 5. 1 Reg 17. 1 Reg. 18.  If these ye do deeply weigh, then will ye fear the thing, which presently is not seen. Elias was but a man, as Saint james doth witness, like to his Brethren, and yet at his prayer was Achab the Idolater, 
1 Reg. 19  and all Israel with him punished three years and six months, God shutting up the heaven, that neither rain nor dew fell upon the earth the space afore written. And in the end, God so wrought by him, 
2 Reg 9  that Baal's Priests were first confounded, and after justly punished. And albeit that jesabel sought his blood, and by oath had determined his death, 
1 Reg 19  yet as she was frustrate of her intent, so could she not keep her own bones from the dogs, which punishment, the Prophet (God so ruling his tongue) had before appointed to that wicked woman. Albeit Madam, that the Messengers of God are not sent this day with visible miracles, because they teach none other doctrine then that which is confirmed with miracles from the beginning of the world: yet will not he (who hath promised to take charge over his poor and little flock, to the end) suffer the contempt of their Embassage, escape punishment and vengeance. For the truth itself hath said: He that heareth you, 
Mat 10.  heareth me, and he that contemneth you, contemneth me. I did not speak unto you, Madam, by my former letter, neither yet do I now as Pasquillus doth to the Pope, and his carnal Cardinals in the behalf of such as dare not utter their names, but I come in the name of Christ Jesus, affirming, that the Religion, which ye maintain, is damnable Idolatry: the which I offer myself to prove by the most evident testimony of God's Scriptures. And in this quarrel I present myself against all the Papists in the Realm, desiring none other Armour but God's holy Word, and the liberty of my tongue. God move your heart to understand my Petition, to know the truth, and unfeignedly to follow the same, Amen.   REVEL. JOH. 21. I am the beginning and the end. I will give to him that is a thirst, of the well of the water of life freely. He that overcommeth, shall inherit all things, and I will be his God, and he shall be my son. But the fearful and unbelceving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars shall have their part in the lake, which burneth with fire and brimstone, which is the second death.  

JOHN KNOX, THE SERVANT OF JESUS CHRIST, In preaching of his Holy Evangell, To the benevolent Reader, desireth grace and peace, with the spirit of righteous judgement.  
WOnder not, Christian Reader, that all my study and travel within the Scriptures of God, these twenty years, I have set forth nothing in expounding any portion of Scripture, except this only rude and indigested Sermon, preached by me in the public audience of the Church of Edinburgh, the nineteenth day of August, Anno 1565. That I did not in writing communicate my judgement upon the Scriptures, I have ever thought myself to have most just reason; for, considering myself rather called of my God to instruct the ignorant, comfort the sorrowful, confirm the weak, and rebuke the proud, by tongue and lively voice, in these most corrupt days, then to compose Books for the age to come, seeing that so much is written (and by men of most singular erudition) and yet so little well observed; I decreed to contain myself within the bounds of that Vocation, whereunto I found myself especially called. I dare not deny (lest that in so doing I should be injurious to the Giver) but that God hath revealed unto me, secrets unknown to the world, and also that he hath made my tongue a Trumpet to forewarn Realms & Nations, yea, certain great revelations of mutations and changes, when no such things were feared, nor yet was appearing; a portion whereof cannot the world deny, (be it never so blind) to be fulfilled; and the rest (alas) I fear shall follow with greater haste, and in more full perfection than my sorrowful heart desireth: Notwithstanding these revelations and assurances, I did ever abstain to commit any thing to writing, contented only to have obeyed the charge of him, who commanded me to cry. If any than will ask to what purpose this only Sermon is set forth, and greater matters omitted; I answer, to let such as Satan hath not altogether blinded so, upon how small occasions, great offence is now conceived, This Sermon is it, for the which (from my Bed) I was called before the Council, and after long reasoning, I was by some forbidden to Preach in Edinburgh so long as the King and Queen were in Town; This Sermon is it that so offendeth such as would please Court, and will not appear to be enemies to the Truth, yet they dare affirm, That I exceeded the bounds of God's Messenger: I have therefore faithfully committed unto writing whatsoever I could remember might have been offensive in that Sermon, to the end, That as well the enemies of God's truth, as the professors of the same, may either note unto me wherein I have offended, or at the least cease to condemn me before they have convinced me by God's manifest Word. If any man think it easy unto me to mitigate by my pen the inconsiderate sharpness of my Tongue, and so cannot men freely judge of that my Sermon; I answer, That I am neither so impudent, that I will study to abuse the world in this great light, neither yet so void of the fear of my God, that I will avow a lie in his own presence; and no less do I esteem it to be a lie, To deny or conceal that which in his Name I have once pronounced, then to affirm, That God hath spoken, when his Word assures me not of the same; for in the public place I consult not with flesh and blood wha● I shall propose to the people, but as the Spirit of my God, who hath sent me, and unto whom I must answer, moveth me, so I speak; and when I have once pronounced threatenings in his Name (how unpleasant soever they be to the World) I dare no more deny them, than I dare deny that God hath made me his Messenger to forewarn the inobedient of their assured destruction. At that Sermon were auditors unto me, not only professors of the truth, and such as favour me, but rank Papists, dissembling Hypocrites, and no small number of covetous Clawback's of the new Court; now I will appeal to the conscience of them all, as they will answer in the presence of the Eternal God, that either they bear me record, now writing the truth, or else note unto me the sentences offensive then by me pronounced, and now omitted in writing; for in God's presence I protest, That so far as memory would serve me, I have written more vehemently then in the action I spoke and pronounced; but of purpose I have omitted persuasions and exhortations which then were made Quaedam hîc desunt.   

A SERMON Preached By John Knox.  Esay 26.13, 14, 15, 16, etc. 
O Lord our God, other lords besides thee have had dominion over us; but by thee only will we make mention of thy Name.  
They are dead, they shall not live; they are deceased, they shall not rise; therefore hast thou visited and destroyed them, and made all their memory to perish.  
Thou hast increased the Nation, O Lord, thou hast increased the Nation, thou art glorified, thou hast removed it far unto the ends of the earth.  
Lord, in trouble have they visited thee, they poured out a prayer when thy chastening was upon them. etc.  
AS the cunning Mariner (being Master) having his Ship tossed with a vehement tempest, and contrary winds, is compelled oft to traverse, lest that either by too much resisting to the violence of the Waves, his Vessel might be over whelmed; or by too much liberty granted, to be carried whither the fury of the tempest would, his Ship should be driven upon the shore, and so make shipwreck; even so doth our Prophet Isaiah in this Text, which now you have heard read; for he foreseeing the great desolation that was decreed in the Council of the Eternal, against Jerusalem and judah, to wit, That the whole people that bore the Name of God should be dispersed; that the holy City should be destroyed, the Temple wherein was the Ark of the Covenant, and where God had promised to give his own presence, should be burnt with fire, the King taken, his sons in his own presence murdered, his own eyes immediately after to be put out, the Nobility, some cruelly murdered, some shamefully led away captives; and finally, the whose seed of Abraham razed, as it were, from the face of the earth: The Prophet (I say) fearing these horrible calamities, doth, 
The disposition.  as it were, sometimes suffer himself, and the people committed to his Charge, to be carried away with the violence of the tempest, without further resistance; then by pouring forth his and their dolorous complaints before the Majesty of God; as in the 13, 17, and 18 verse of this present Text we may read. At other times he valiantly resisteth the desperate tempest, and pronounceth the fearful destruction of all such as trouble the Church of God; which he pronounceth, that God will multiply, 
Note.  even in such time as when it appeareth utterly to be exterminate. But because there is no small rest to the whole Body, till that the Head return to judgement, he calleth the afflicted to patience, and promiseth such a Visitation, as whereby the wickedness of the wicked shall be disclosed, and finally recompensed in their own bosoms.  
These are the chiefest Points of which by the grace of God we intent more largely at this present to speak:  
First, 
Verse 23.  the Prophet saith, O Lord our God, other lords besides thee have ruled us.  
This, no doubt, is the beginning of the dolorous complaint in the which he complaineth of the unjust tyranny that the poor afflicted Israelites sustained, during the time of their Captivity. True it is, That the Prophet was gathered to his fathers in peace, before that this apprehended the people: For a hundred years after his decease, was not the people led away captive: Yet he foreseeing the assurance of the calamity, did beforehand indite and dictate unto them the complaint that after they should make. But at the first sight it appeareth, That the complaint hath but small weight: For what new thing was it, that other lords then God in his own person ruled them, seeing that such had been their Regiment from the beginning? For who knoweth not that Moses, Aaron, and joshua, the Judges, Samuel, David, and other godly Rulers, were men, and not God; And so other lords then God, ruled them in their greatest prosperity.  
For the better understanding of this complaint, 
From whenc● all Authority floweth.  and of the mind of the Prophet, we must first observe from whence all Authority floweth; and secondly, To what end Powers are appointed by God: The which two points being discussed, we shall the better understand, what lords, and what authority rules beside God; and who they are in whom God and his merciful presence rules.  
The first is resolved to us by the words of the Apostle, saying, There is no Power but of God. David bringeth in the Eternal God, speaking to Judges and Rulers, 
Psal. 82.  saying, I have said, Ye are gods, and Sons of the Most High. And Solomon, in the person of God, affirmeth the same, saying, By me King's reign, and Princes discern the things that are just. Of which place it is evident, That it is neither Birth, influence of Stars, election of people, force of Arms; nor finally, whatsoever can be comprehended under the power of nature, that maketh the distinction betwixt the superior power and the inferior, or that doth establish the Royal Throne of Kings, but it is the only and perfect Ordinance of God, who willeth his Terror, Power, and Majesty in a part to shine in the Thrones of Kings, and in the faces of Judges, and that for the profit and comfort of man; So that whosoever would study to deface that order of Regiment that God hath established, and by his holy Word allowed, and bring in such a confusion, as no difference should be betwixt the upper Powers and the subjects, doth nothing but evert and turn upside down the very Throne of God, which he will to be fixed here upon earth; as in the end and cause of this Ordinance more plainly shall appear: which is the second Point we have to observe, for the better understanding of the Prophet's words and mind.  

2. Point.  The end and cause then, why God printeth in the weak and feeble flesh of man this Image of his own Power and Majesty, is not to puff up flesh in opinion of itself; neither yet that the heart of him that is exalted above others, sh●ll be lifted up by presumption and pride, and so despise others, but that he shall consider, that he is appointed Lieutenant to one, whose eyes continually watch upon him, to see and examine how he behaveth himself in his Office. 
Rom. 13.  Saint Paul in few words declareth the end, wherefore the sword is committed to the powers, saying, It is to the punishment of the wicked doers, and unto the praise of such as do well.  
Of which words, it is evident, That the sword of God is not committed to the hand of man, 
Note.  to use as it pleaseth him, but only to punish vice, and maintain virtue, that men may live in such society, as before God is acceptable. And this is the very and only cause, why God hath appointed powers in this Earth.  
For such is the furious rage of man's corrupt nature, That unless severe punishment were appointed, and put in execution upon malefactors; Better it were, that man should live among brute and wild Beasts, then among men. But at this present, I dare not enter into the description of this common place; for so should I not satisfy the Text, which by God's grace I purpose to absolve. This only by the way, I would that such as are placed in Authority, should consider, Whether they reign and rule by God, so that God ruleth them or if they rule without, besides, and against God, of whom our Prophet here doth complain.  
If any list to take trial of this point, it is not hard: For Moses in the election of Judges, 
Note.  and of a King, describeth, not only, what persons shall be chosen to that honour, but doth also give to him that is elected and chosen, the rule by the which he shall try himself, whether God reign in him or not, saying: When he shall sit upon the throne of his Kingdom, he shall write to himself an examplar of this Law, in a Book by the Priests and Levites; it shall be with him, and he shall read therein, all the days of his life, That he may learn to fear the Lord his God, and to keep all the words of this Law, and these Statutes, that he may do them, that his heart be not lifted up above his Brethren, and that he turn not from the commandment, to the right hand, or to the left.  

Josh. 1.  The same is repeated to joshuah in his inanguration to the Regiment of the people by God himself, saying; Let not the Book of this Law depart from thy mouth, but meditate in it day and night, that thou mayst keep it, and do according to all that which is written in it. For than shall thy way be prosperous, and thou shalt do prudently.  
The first thing then that God craveth of him that is called to the Honour of a King, is, The knowledge of his Will revealed in his Word.  
The second is, 
What is required of a King or Prince.  An upright and willing mind to put in execution such things as God commandeth in his Law, without declining to the right, or to the left hand.  
King's then have not an absolute Power to do in their Regiment what pleaseth them; 
The Authority and Power of Kings is limited.  but their Power is limited by God's Word: So that if they strike where GOD hath not commanded, they are but murderers; and if they spare where GOD hath commanded to strike, they and their Throne are criminal and guilty of the wickedness that aboundeth upon the face of the earth, for lack of punishment.  
O that Kings and Princes would consider what account shall be craved of them, 
Note.  as well of their ignorance and misknowledge of God's Will, as for the neglecting of their Office. But now to return to the words of the Prophet. In the person of the whole people he doth complain unto God, That the Babylonians (whom he calleth, Other lords besides God, both because of their ignorance of God, and by reason of their cruelty and inhumanity) had long ruled over them in great rigour, without pity or compassion had upon the ancient men, and famous matrons: For they being mortal enemies to the people of God, fought by all means to aggravate their yoke, yea, utterly to have exterminate the memory of them, and of their Religion; from the face of the earth.  
After the first part of this dolorous complaint, the Prophet declareth the Protestation of the people, saying, Nevertheless in thee shall we remember thy Name: (others read it, But we will remember thee only, and thy Name:) But in the Hebrew there is no Conjunction Copulative in that sentence. The mind of the Prophet is plain, to wit, That notwithstanding the long sustained affliction, the people of God declined not to a false and vain Religion, but remembered God, that sometime appeared to them in his merciful presence; which albeit then they saw not, yet would they still remember his Name, that is, They would call to mind the Doctrine and Promise which at sometimes they heard, albeit in their prosperity they did not sufficiently glorify God, who so mercifully ruled in the midst of them. The temptation, no doubt, of the Israelites, was great in those days: They were carried captives from the Land of Canaan, which was to them the gage and pledge of God's favour towards them; for it was the inheritance that God promised to Abraham, and to his seed for ever. The League and Covenant of God's Protection, appeared to have been broken: They lamentably complain, That they saw not their accustomed signs of Gods merciful presence; The true Prophets were few, and the abominations used in Babylon were exceeding many: And so it might have appeared to them, That in vain it was, that they were called the Posterity of Abraham, or that ever they had received the Law, or Form of right Religion from God. That we may the better feel it in ourselves, the temptation, I say, was even such, as if God should utterly destroy all Order and Policy that this day is within his Church, that the true preaching of the Word should be suppressed, The right use of Sacraments abolished, Idolatry and Papistical abomination erected up again; And therewith, That our bodies should be taken prisoners by Turks or other manifest enemies of God, and of all godliness. Such, I say, was their temptation; How notable, then is this their confession, that in bondage they make, to wit, That they will remember God only, albeit, he hath appeared to turn his face from them, They will remember his name, and will call to mind the deliverance promised.  

Usc.  Hereof have we to consider, what is our duty, If God bring us (as for our offences and unthankfulness justly he may) to the like extremity. This confession is not the fair flattering words of hypocrites, lying and bathing in their pleasures, but it is the mighty operation of the Spirit of God, 
The duty of God's people.  who leaveth not his own destitute of some comfort, in their most desperate calamities. This is then our duty, not only to confess our God in time of peace and quietness, but he chiefly craveth, that we avow him in the midst of his, and our enemies. And this is not in us to do, but it behoveth, That the Spirit of God work in us, above all power of nature. And thus we ought earnestly, to meditate before the battle rise more vehement, which appeareth not to be far off. But now must we enter in somewhat more deeply to consider these judgements of God.  
This people dealt with all, as we have heard, was the only people upon the face of the Earth, to whom God was rightly known; among them only were his Laws, Statutes, Ordinances, and Sacrifices used, and put in practice; They only invocated his Name, and to them alone had he promised his protection and assistance: What then should be the cause, that he should give them over into this great reproach, and bring them into such extremity, as his own name, in them, should be blasphemed. The Prophet Ezekiel, that saw this horrible destruction forespoken by Isaiah, put in just execution, giveth an answer in these words, I gave unto them Laws that were good, 
Ezek 20.  in the which, Whosoever should walk, should live in them; But they would not walk in my ways, but rebelled against me; And therefore, I have given unto them Laws that are not good, and judgements, in the which they shall not live. The Writers of the Books of Kings, and Chronicles, declare this in more plain words, saying: The Lord sent unto them his Prophets, rising early, desiring of them to return unto the Lord, and to amend their wicked ways (for he would have spared his people, and his Tabernacle) but they mocked his servants, and would not return unto the Lord their God to walk in his ways. 
2 Reg. 17.  Yea, judah itself kept not the precepts of the Lord God, but walked in the Manners and Ordinances of Israel; That is, Of such as then had declined to Idolatry from the days of jeroboam. And therefore, the Lord God abhorred the whole seed of Israel, that is, The whole body of the people, he promised them, and gave them into the hands of those that spoilt them, and so he cast them out from his presence.  
Hereof it is evident, That their disobedience unto God, and unto the voices of his Prophets, was the cause of their destruction. Now, have we to take heed how we should use the good Laws of God, that is, his Will revealed unto us in his Word, and that Order of Justice, that by him, for the comfort of man is established amongst men. It is no doubt, but that obedience is the most acceptable sacrifice unto God, and that which above all things he requireth; That when he manifesteth himself by his word, that men follow according to their vocation and commandment. Now so it is, that God by that great Pastor, our Lord Jesus, now manifestly in his word calleth us from all impiety, as well of body, as of mind, to holiness of life, and to his spiritual service: And for this purpose, he hath erected the throne of his mercy among us, the true preaching of his word, together with the right administration of his Sacraments: But what is our obedience, let every man examine his own conscience, and consider what statutes and laws we would have to be given unto us.  
Wouldst thou, O Scotland, have a King to reign over thee in justice, equity, and mercy? subject thou thyself to the Lord thy God, obey his commandments, and magnify thou that word that calleth unto thee, This is the way, 
Isai.  walk into it, and if thou wilt not, flatter not thyself, the same justice remaineth this day in God to punish thee Scotland, and thee Edinburgh in especial, that before punished the land of juda, and the City of jerusalem. Every Realm or Nation (saith the Prophet jeremy) that likewise offendeth, 
Jere. 9  shall be likewise punished. But if thou shalt see impiety placed in the seat of justice above thee, so that in the Throne of God (as Solomon doth complain) reigneth nothing but fraud, 
Eccles 3.  & violence, accuse thy own ingratitude and rebellion against God, for that is the only cause, 
Isa. 3.  why God taketh away (as the same Prophet in another place doth speak) the strong man and the man of war, the Judge and the Prophet, the prudent and the aged, the Captain and the honourable, the Counsellor and the cunning Artificer. And I will appoint, saith the Lord, children to be their Princes, and babes shall rule over them. Children are extortioners of my people, and women have rule over them.  
If these calamities, I say, apprehend us, so that we see nothing but the oppression of good men, and of all godliness, and wicked men without God, to reign above us; Let us accuse and condemn ourselves, as the only cause of our own miseries. For if we had heard the voice of the Lord our God, & given upright obedience unto the same, God should have multiplied our peace, & should have rewarded our obedience before the eyes of the world. But now let us hear what the Prophet saith further.  
The dead shall not live, 
Verse 14.  saith he, neither shall the tyrants, or the dead arise, because thou hast visited and scattered them, and destroyed all their memory.  
From this 14 verse, unto the end of the 19, it appeareth, That the Prophet observeth no order; yea, that he speaketh things directly repugning one to another: For first he saith, The dead shall not live: After, he affirmeth, 
Verse 15.  Thy dead men shall live. Secondly, he saith, Thou hast visited and scattered them, and destroyed all their memory: Immediately after he saith, Thou hast increased thy Nation, O Lord, thou hast increased thy Nation. They have visited thee, and have poured forth a prayer before thee.  
Who, I say, would not think, that these are things not only spoken forth of good order and purpose, but also manifestly repugning one to another. For, to live, and not to live, to be so destroyed that no memorial remaineth; and to be so increased, that the coasts of the earth shallbe replenished, seem to import plain contradiction. For removing of this doubt, and for better understanding of the Prophet's mind, we must understand, that the Prophet had to do with divers sorts of men; he had to do with the conjured and manifest enemies of God's people, the Caldees or Babylonians; even so such as profess CHRIST JESUS, have to do with the Turk and Saracens. He had to do with the Seed of Abraham, whereof there were three sorts. The ten Tribes all degenerate from the true worshipping of GOD, and corrupted with Idolatry, as this day are our pestilent Papists in all Realms and Nations, there rested only the Tribe of judah at jerusalem, where the form of true Religion was observed, the Law taught, and Ordinances of God outwardly kept; but yet there were in that body (I mean, in the body of the visible Church) a great number that were Hypocrites, as this day yet are among us that do profess the Lord Jesus, and have refused Papistry; not a few that were licentious livers, some that turned their back to God; that is, Had forsaken all true Religion, and some that lived a most abominable life, as Ezekiel saith in his vision; 
Ezel. 8.  and yet there were some godly, as a few Wheat Corns oppressed and hid among the multitude of Chaff: Now according to this diversity, the Prophet keepeth divers purposes, and yet in most perfect order.  
And first (after the first part of the complaint of the afflicted, as we have heard in vehemency of spirit) he bursteth forth against all the proud enemies of God's people, against all such as trouble them, and against all such as mock and forsake God, and saith, The dead shall not live, the proud Giants shall not rise, thou hast scattered them, and destroyed their memorial. In which words he fighteth against the present temptation and dolorous state of God's people, and against the insolent pride of such as oppressed them; as if the prophet should say, O ye troublers of God's people, howsoever it appeareth to you in this your bloody rage, 
Note.  that God regardeth not your cruelty, nor considereth not what violence you do to his poor afflicted, yet shall ye be visited, yea, your Carcases shall fall and lie as stinking Carrions upon the face of the earth, ye shall fall without hope of life or of a blessed resurrection; yea, howsoever ye gather your substance, and augment your families, ye shallbe so scattered, that ye shall leave no memorial of you to the posterities to come, but that which shall be execrable and odious.  
Hereof have the Tyrants their admonition, and the afflicted Church inestimable comfort; The Tyrants that do oppress, shall receive the same end that they did which have passed before; that is, They shall die and fall with shame, without hope of resurrection, as is foresaid, not, That they shall not arise to their own confusion and just condemnation; but, that they shall not recover power to trouble the servants of God, neither yet shall the wicked arise (as David saith) in the Council of the Just: Now have the wicked their Counsels, their Thrones, and finally handling (for the most part) of all things that are upon the face of the earth; but the poor servants of God are reputed unworthy of men's presence, envied, mocked; yea, they are more vile before these proud Tyrants, then is the very dirt and mire that is trodden under foot: But in that glorious resurrection this state shall be changed; for than shall such as now by their abominable living and cruelty, destroy the earth and molest God's children, see him whom they have pierced; 
Apoc.  they shall see the glory of such as now they persecute, to their terror and everlasting confusion. The remembrance hereof aught to make us patient in the days of affliction, and so to comfort us, that when we see Tyrants in their blind rage, tread under foot the Saints of God, that utterly we despair not, as if there were neither Wisdom, Justice nor Power above in the Heavens to repress such Tyrants, and to redress the dolours of the unjustly afflicted; No brethren, let us be assured that the right hand of the Lord will change the state of things that be most desperate: In our God there is Wisdom and Power in a moment, to change the joy and mirth of our enemies, into everlasting mourning, and our sorrows into joy and gladness that shall have no end.  
Let us therefore in these apparent calamities (and marvel not that I say calamities apparent, for he that seeth not a fire begun, that shall burn more than we look for, unless God of his mercy quench it, is more than blind,) not be discouraged, but with unfeigned repentance, let us return to the Lord our God, let us accuse and condemn our former negligence, and steadfastly depend upon his promised deliverance, so shall our temporal sorrows be converted into everlasting joy. The doubt that might be moved concerning the destruction of those whom God exalteth, shall be discussed, if time will suffer, after that we have passed throughout the Text; now proceedeth the Prophet, and saith; 
Thou hast increased the Nations, 
Vers. 15.  O Lord, thou hast increased the Nations, thou art made glorious, thou hast enlarged all the coasts of the earth.  
Lord in trouble, 
Vers. 16.  etc.   
In these words the Prophet giveth consolation to the afflicted, assuring them, That how horrible soever that desolation should be, yet should the Seed of Abraham be so multiplied, that it should replenish the coasts of the earth; yea, that God should be more glorified in their affliction, than he was during the time of their prosperity: This promise (no doubt) was incredible when it was made, for who could have been persuaded, That the destruction of jerusalem should have been the means whereby the Nation of the jews should have been increased, seeing that much rather it appeared, That the overthrow of jerusalem should have been the very abolishing of the seed of Abraham: But we must consider, to what end it was that God revealed himself to Abraham, and what is contained in the promise of the multiplication of his Seed, and the benediction promised thereto.  
First, God revealed himself to Abraham, and that by the means of his Word; to let all flesh after understand, That God first called man, and revealed himself unto him, 
Josh 24.  that flesh can do nothing but rebel against God; for Abraham (no doubt) was an Idolater before that God called him from Ur of the Caldees; The Promise was made, That the Seed of Abraham should be multiplied as the Stars of heaven, 
Rome 9  and as the sand of the sea; which is not simply to be understood of his natural Seed, as though it was sometimes greatly increased; but rather of such as should become the spiritual Seed of Abraham, as the Apostle speaketh; Now if we be able to prove, That the right knowledge of God, his Wisdom, Justice, Mercy and Power, was more amply declared in their captivity, than ever it was at any time before, then can we not deny, but that God (even when to man's judgement he had utterly razed them from the face of the earth) did increase the Nation of the jews, so that he was glorified in them, and did extend the Coasts of the earth for their habitation. And for the better understanding hereof, let us shortly try the Histories, from their Captivity to their deliverance, and after the same, to the coming of the Messias.  
It is no doubt, but that Satan intended by the dispersion of the jews, so to have profaned the whole Seed of Abraham, that among them should neither have remained the true knowledge of God, nor yet the Spirit of Sanctification; but that all should have come to a like contempt of God: 
Dan. 1.  For I pray you, for what purpose was it, that Daniel and his fellows were taken into the King's Court, were commanded to be fed at the King's Table, and were put to the Schools of their Divines, Soothsayers and Astrologians? It may be thought that it proceeded of the King's humanity, and of a zeal that he had, that they should be brought up in virtue and good learning; and I doubt not but it was so understood of a great number of the jews; but the secret practice of the Devil was understood of Daniel, when he refused to defile himself with the King's meat, which was forbidden to the Seed of Abraham in the Law of their GOD. Well, God beginneth shortly after to show himself mindful of his promise made by his Prophet, and to trouble Nabuchadnezzar himself, by showing to him a vision in his dream, which did the more trouble him, because he could not forget the terror of it; neither yet could he remember what the Vision and the parcels thereof were: Whereupon were called all Divines, Interpreters of dreams, and Soothsayers, of whom the King demanded, If they could let him understand what he had dreamt; But while that they answer, That such a question used not to be demanded of any Soothsayer or Magician, for the resolution thereof only appertained to the gods, whose habitation was not with men; the charge was given▪ That they all should be slain; 
Dan. 2.  and amongst the rest Daniel was sought (whose innocency the Devil envied) to have suffered the same judgement: He reclaimeth, and asketh time to disclose that secret; (I only touch the History, to let you see by what means God increaseth his knowledge) which being granted, the vision is revealed unto him, he showeth the same unto the King, with the true interpretation of it; adding, That the knowledge thereof came not from the Stars, but only from the God of Abraham, who only was, and is, the true God: which thing understood, the King burst forth in his confession, saying, Of a truth your God is the most excellent of all gods, and he is Lord of Kings, and only he that revealeth the secrets, seeing that thou couldst open this secret. And when Nabuchadnezzar, after that, puffed up in pride by the counsel of his wicked Nobility, would make an Image, before the which he would that all Tongues and Nations, subject to him, should make adoration, and that Sydrack, Meshack and Abednago; would not obey his unjust commandment, and so were cast in the flaming furnace of fire; and yet by God's Angels, were so preserved, that no smell of fire remained in their persons nor garments: This same King giveth a more notable confession, saying, The Lord God of Sydrack, Misack and Abednago, is to be praised, who hath sent his Angels, and delivered his worshippers, that put trust in him, who have done against the King's commandment, who have rather given their own bodies to torment, then that they would worship another God, 
Dan. 3.  except their own God. By me therefore, is there made a decree, That whosoever shall blaspheme the God of Sydrack▪ Misack and Abednago, that he shall be cut in pieces, and his house shall be made detestable.  
Thus we see how God began, even almost in the beginning of their Captivity, to notify his name, to multiply his knowledge, and set forth as well his power, as his wisdom, and true worshipping, by those that were taken prisoners; yea, that were despised, and of all men contemned, So that the name and fear of the God of Abraham, was never before notified to so many Realms and Nations. This wondrous work of God proceeded from one Empire to another: For Daniel, being promoted to great honour by Darius' King of Persians and Medes, falleth into a desperate danger; 
Dan. 6.  For he was committed to prison among Lions, because that he was deprehended, breaking the King's Injunction; not that the King desired the destruction of God's servants, but because the corrupt Idolaters, that in hatred of Daniel had procured that Law to be made, urged the King against his Nature; but God by his Angel, did stop the Lion's mouths, and so preserved his servant: Which considered with the sudden destruction of daniel's enemies, by the same Lions, King Darius, besides his own confession, wrote to all people, tongues, and nations after this form; It is decreed by me, That in all the dominions of my Kingdom, men shall fear and reverence the God of Daniel, because he is the living God, abiding for ever; whose Kingdom shall not be destroyed, and his dominion remaineth, who saveth and delivereth, and showeth signs and wonders in Heaven and in Earth, who hath delivered Daniel from the Lions.  
This knowledge was yet further increased, in the days of Cyrus, who giving freedom to the Captives▪ to return to their own Native Country, giveth this confession; Thus saith Cyrus, the King of Persians, All the Kingdoms of the Earth, 
1 Esd 2.  hath the Lord God of Heaven given unto me, and hath commanded me, that a house be built to him in jerusalem, which is in juda. Whosoever therefore of you, that are of his people, Let the Lord his God be with him, and let him pass up to jerusalem, and let him build the house of the Lord God of Israel; for he only is God, that is in jerusalem. Time will not suffer me to entreat the points of this confession, neither yet did I for that purpose adduce the History; But only, to let us see how constantly God kept his promise in increasing of his people, and in augmenting of his true knowledge, when that both they that were the seed of Abraham, and that Religion which they professed, appeared utterly to have been extinguished, above men's expectation; I say, he brought freedom out of bondage, light out of darkness, and life out of death. I am not ignorant, that the building of the Temple, and reparation of the Walls of jerusalem, were long stayed, so that the work had many enemies; But so did the hand of God prevail in the end, That a decree was made by Darius (by him I suppose, that succeeded to Cambyses) not only that all things necessary for the building of the Temple, and for the Sacrifices that were to be there brent, 
1 Esd 6.  should be ministered upon the King's charges; but also, That whosoever should hinder that work, or change that decree, that a balk should be taken out of his house, and that he should be hanged thereupon; yea, that his house should be made a dunghill; and thereto, he addeth a Prayer, 
A Prayer.  saying, The God of Heaven, who hath placed his Name there, root out every King, and People (O that Kings and Nations should understand) that shall put his hand, either to change, or to hurt this house of God, that is in jerusalem. And so, in despite of Satan, was the Temple builded, the walls repaired, and the City inhabited, and in the most desperate dangers it was preserved, till that the Messias promised, the glory of the second Temple, came, manifested himself to the world, suffered and rose again, according to the Scriptures: And so, by sending forth his Gospel from jerusalem, did replenish the earth with the true knowledge of God; and so did God in perfection increase the Nation, and the spiritual Seed of Abraham.  
Wherefore, dear brethren, we have no small consolation, if the state of all things be this day rightly considered; we see in what fury and rage the world, for the most part, is now raised, against the poor Church of Jesus Christ, unto the which he hath proclaimed liberty, after the fearful bondage of that Spiritual Babylon, in the which we have been holden captives longer space, than Israel was prisoner in Babylon itself: For if we shall consider, upon the one part, the multitude of those that live wholly without Christ; and upon the other part, the blind rage of the pestilent Papists, What shall we think of the small number of them that do profess Christ Jesus, but that they are as a poor sheep, already seized in the claws of the Lion? yea, that they, and the true Religion which they profess, shall in a moment utterly be consumed?  
But against this fearful temptation, let us be armed with the Promise of God, to wit, That he will be the Protector of his Church; yea, That he will multiply it, even when to man's judgement it appeareth utterly to be exterminate. This Promise hath our God performed, in the multiplication of Abraham's Seed, in preservation of it, when Satan laboured utterly to have destroyed it, in deliverance of the same, as we have heard, from Babylon. He hath sent his son Christ Jesus, clad in our flesh, who hath tasted of all our infirmities (sin except) who hath promised to be with us to the end of the world. He hath further kept Promise, in publication, yea, in the restitution of his glorious Gospel; Shall we then think that he will leave his Church destitute in this most dangerous age? Only let us stick to his Truth, and study to conform our lives to the same, and he shall multiply his knowledge, and increase his people. But now let us hear what the Prophet saith more.  Lord in trouble have they visited thee; they poured out a prayer when thy chastning was upon them. 
Vers. 16.  
The Prophet meaneth, that such as in the time of quietness, did not rightly regard God, nor his judgements, were compelled by sharp corrections to seek God, yea, by cries and dolorous complaints, to visit him. True it is, That such obedience deserveth small praise before men, for who can praise, or accept that in good part, which cometh as it were of mere compulsion; and yet rare it is, that any of God's children do give unfeigned obedience, until the hand of God turn them; For if quietness and prosperity, make them not utterly to forget their duty, both towards God and man, as David for a season, yet it maketh them careless, insolent, and in many things unmindful of those things that God chiefly craveth of them; which imperfection espied, and the danger that thereof might ensue, our heavenly Father visiteth the sins of his children, but in the rod of his mercy, by the which they are moved to return to their God, to accuse their former negligence, and to promise better obedience in all times hereafter; as David confesseth, saying, Before I fell in affliction, I went astray, but now will I keep thy Statutes.  
But yet for the better understanding of the Prophet's mind, we may consider how God doth visit man, and how man doth visit God, and what difference there is, betwixt the visitation of God upon the reprobate, and his visitation upon the chosen.  
God sometimes visiteth the reprobate in his hot displeasure, pouring upon them his plagues for their long rebellion; as we have heard before, that he visited the proud, and destroyed their memory. Other times, God is said to visit his people being in affliction, to whom he sendeth comfort, or promise of deliverance, as he did visit the seed of Abraham, being oppressed in Egypt: and Zachary saith, That God had visited his people, and sent unto them hope of deliverance, when john the Baptist was borne. But of none of these visitations speaketh our Prophet here, but of that only which we have already touched, to wit, when that God layeth his correction upon his own children, to call them from the venomous Breasts of this corrupt world, that they suck not in overgreat abundance the poison thereof; and doth, as it were, wean them from their mother's Paps, that they may learn to receive other nourishment. True it is, That this weaning (or spaning, as we term it) from worldly pleasure, is a thing strange to the flesh, and yet it is a thing so necessary to God's children, that unless they be weaned from the pleasures of the world, they can never feed upon that delectable Milk of God's eternal verity; For the corruption of the one, doth either hinder the other to be received, or else so troubleth the whole powers of man, that the soul can never so digest the truth of God, as that he ought to do.  
Albeit this appeareth hard, yet it is most evident; For what liquor can we receive from the Breasts of the world, but that which is in the world, what that is, the Apostle john teacheth, 
1 Joh. 2.  saying; Whatsoever is in the world, is either the lusts of the eyes, the lusts of the flesh, or the pride of life. Now seeing that these are not of the Father, but of the world, how can it be, that our souls can feed upon chastity, temperance, and humility, so long, as that our stomaches are replenished with the corruption of these vices?  
Now so it is, that willingly, flesh can never refuse these forenamed, but rather still delighteth itself in every one of them; yea, in them all, as the examples are but too evident.  
It behoveth therefore, that God himself shall violently pull his children from these venomous breasts, that when they lack the liquor and poison of the one, they may visit him, and learn to be nourished of him. Oh if the eyes of worldly Princes should be opened, that they might see with what humour and liquor their souls are fed, while that their whole delight consisteth in pride, ambition, and lusts of the stinking flesh. We understand then how God doth visit men, as well by his severe judgements, as by his merciful visitation of deliverance from trouble, or by bringing trouble upon his chosen for their humiliation: And now it resteth to understand how man visiteth God: Man doth visit God, when he appeareth in his presence; be it to the hearing of his Word, or to the participation of his Sacraments; as the people of Israel, besides the observation of their Sabbaths and daily oblations, were commanded thrice a year to present themselves before the presence of the Tabernacle, and as we do, and as often as we present ourselves to the hearing of the Word; for there is the footstool, yea, there is the face and throne of God himself, wheresoever the Gospel of Jesus Christ is truly Preached, and his Sacraments rightly ministered.  
But men may on this sort visit God hypocritically, for they may come for the fashion, they may hear with deaf ears; yea, they may understand, and yet never determine with themselves to obey that, which God requireth: And let such men be assured, That he (who searcheth the secrets of hearts) will be avenged of all such. For nothing can be to God more odious, then to mock him in his own presence. Let every man therefore examine himself, with what mind, and what purpose, he cometh to hear the Word of God; yea, with what ear he heareth it, and what testimony his heart giveth unto him, when that God commandeth virtue, and forbiddeth impiety.  
Repinest thou when God requireth obedience? Thou hearest to thine own condemnation. Mockest thou at God's threatenings? Thou shalt feel the weight and truth of them, albeit too late, when flesh and blood cannot deliver thee from his hand. But the visitation (whereof our Prophet speaketh,) is only proper to the sons of God, who in the time when God taketh from them the pleasures of the world, or showeth his angry countenance unto them, have their recourse unto him, and confessing their former negligence with troubled hearts, cry for his mercy. This visitation is not proper to all afflicted, but appertaineth only to God's children: For the reprobates can never have access to God's mercy in time of their tribulation, and that because they abuse as well his long patience, as the manifold benefits they receive from his hands; For as the same Prophet heretofore saith, Let the wicked obtain mercy, yet shall he never learn wisdom, but in the land of righteousness, that is, Where the very knowledge of God aboundeth, he will do wickedly, which is a crime above all others abominable; for to what end is it that God erecteth his Throne among us, but that we should fear him? Why doth he reaveal his holy will unto us, but that we should obey it? Why doth he deliver us from trouble, but that we should be witnesses unto the world, that he is gracious and merciful?  
Now when that men, hearing their duty, and knowing what God requireth of them, do malapertly fight against all equity and justice, what, I pray you, do they else, but make manifest war against God? yea, when they have received from God such deliverance, that they cannot deny, but that God himself hath in his great mercy visited them, and yet that they continue wicked as before; what deserve they, but effectually to be given over unto a reprobate sense, that headlong they may run to ruin, both of body and soul? It is almost incredible that a man should be so enraged against God, that neither his plagues, nor yet his mercy showed, should move them to repentance; but because the Scriptures beareth witness of the one, and the other, let us cease to marvel, and let us firmly believe, that such things as have been, are even presently before our eyes, albeit many, blinded by affection, cannot see them.  
Ahab (as in the book of the Kings it is written) received many notable benefits of the hand of God, who did visit him in divers sorts; sometimes by his plagues, sometimes by his word, and sometimes by his merciful deliverance; He made him king, and for the Idolatry used by him and his wife, he plagued whole Israel by Famine; He revealed to him his Will and true Religion by the Prophet Elijah; he gave unto him sundry deliverances, but one most special, when proud Benhadad came to besiege Samaria, and was not content to receive ahab's gold, silver, sons, daughters and wives, but also required, that his servants should have at their pleasure whatsoever was delectable in Samaria: True it is, that his Elders and people willed him not to hear the proud Tyrant, But who made unto him the promise of deliverance? and who appointed and put his Army in order? who assured him of victory? The Prophet of God only, who assured him, That by the servants of the Princes of the Provinces, who in number were only two hundred thirty and two, he should deface that great Army, in the which there were two and thirty Kings, with all their Forces; and as the Prophet of God promised, so it came to pass, victory was obtained, not once only, but twice, and that by the merciful visitation of the Lord.  
But how did Ahab visit God again for his great benefit received? Did he remove his Idolatry? did he correct his Idolatrous wife jezabel? No, we find no such thing, but the one and the other, we find to have continued and increased in former impiety: But what was the end hereof? The last visitation of God was, That dogs licked the blood of the one, and did eat the flesh of the other. In few words than we understand, what difference there is betwixt the visitation of God upon the Reprobate, 
1 Reg. 22.  and his visitation upon his Chosen; the Reprobate are visited, but never truly humbled, 
2 Reg. 9  nor yet amended; the Chosen being visited, they sob, and they cry unto God for mercy (which obtained) they magnify God's Name, and after declare the fruits of repentance. Let us therefore that hear these judgements of our God, call for the assistance of his holy Spirit, that howsoever it pleaseth him to visit us, that we may stoop under his merciful hands, and unfeignedly cry to him when he correcteth us; And so shall we know in experience, that our cries and complaints were not in vain. But let us hear what the Prophet saith further.  

Verse 17.  Like as a woman (saith he) with child that draweth near the travel, is in sorrow, and cryeth in her pains, so have we been in thy sight, O Lord, we have conceiv●d, we have born in vain, as though we should have brought forth the wind.  

Verse 18.  Salvations were not made to the earth, neither did the inhabitants of the earth fall.  
This is the second part of the Prophet's complaint in the which he in the person of God's people complaineth, that of their great affliction there appeared not end. This same similitude is used by our Master Jesus Christ; for when he speaketh of the troubles of his Church, 
John 16.  he compareth them to the pains of a woman travelling in her childbirth. But it is to another end. For there he promiseth exceeding and permanent joy, after a sort, though it appear trouble. But here is the trouble long & vehement, albeit the fruit of it was not suddenly espied. He speaketh no doubt of that long and dolorous time of their captivity, in the which they continually traveled for deliverance, but obtained it not before the complete end of 70 years; during the which time, the earth, that is, the land of juda, which sometimes was sanctified unto God, but was then given to be profaned by wicked people, got no help, nor perceiving any deliverance: For the Inhabitants of the world fell not, that is, the tyrants and oppressors of God's people, were not taken away, but still remained and continued blasphemers of God and troublers of his Church. But because I perceive the hours to pass more swiftly than they have done at other times, I mind to contract that which resteth of this Text into certain points.  

Vers. 19.20.  The Prophet first fighteth against the present despair. After he introduceth God himself calling upon his people. And last of all, he assureth his afflicted, that God will come, and require account of all the blood thirsty Tyrants of the earth.  
First fight against the present despair, he saith, Thy dead shall live, even my Body (or with my body shall they arise,) awake and sing ye that dwell in the dust; For thy dew is as the dew of herbs. 
Verse 19   
The Prophet here pierceth through all impediments that nature could object; And by the victory of faith, he overcommeth, not only the common enemies, but the great and last enemy of all, to wit, death itself: For this would he say, Lord, I see nothing to thy chosen, but misery to follow misery, & one affliction to succeed another, yea, in the end I see, that death shall devour thy dearest children. But yet, O Lord, I see thy promise to be true, & thy love to remain towards thy chosen, even when death appeared to have devoured them: For thy dead shall live, yea not only shall they live, but my very dead Carcase shall arise; And so I see honour and glory to succeed this temporal shame, I see joy permanent to come after trouble, order to spring out of this terrible confusion; and finally, I see that life shall devour death, so that death shall be destroyed, and so thy servants shall have life. This (I say) is the victory of faith, when in the midst of death, through the light of God's Word, the afflicted see life. Hypocrites, in the time of quietness and prosperity, can generally confess, That God is true in his promises; but bring them to the extremity, and there ceaseth the Hypocrite further to trust in God then he seeth natural means whereby God useth to work: But the true faithful, when all hope of natural means faileth, then fly they to God himself, and to the truth of his Promise, who is above nature, yea, whose works are not so subject to the ordinary course of nature, that when Nature faileth, his Power and Promise fail also therewith.  
Let us further observe, That the Prophet here speaketh not of all dead in general, but saith, Thy dead, O Lord, shall live: In which words he maketh difference betwixt those that die in the Lord, and those that die in their natural corruption, and in the old Adam. die in the Lord can none, except those that live in him (I mean those that attain to the years of discretion) and none live in him, but those that with the Apostle can say, I live, and yet not I, but Christ jesus that dwelleth in me; The life that I now live, 
Gal. 2.  I have by the faith of the Son of God. Not that I mean, That the faithful have at all hours such sense of the life everlasting, that they fear not the death, and the troubles of this life; no, not so, for the faith of God's Children is weak, yea, and in many things imperfect: But I mean, That such as in death and after death shall live, must communicate in this life with Jesus Christ, 
1 Pet. 1.  and must be regenerate by the seed of life; that is, by the Word of the everliving God, which whosoever despiseth, refuseth life and joy everlasting.  
The Prophet transferreth all the promises of God to himself, saying, Even my dead body shall arise; and immediately after, giveth commandment and charge to the dwellers in the dust, that is, To the dead Carcases of those that were departed (for the spirit and soul of man dwelleth not in the dust) That they should awake, that they should sing and rejoice; for they should arise and spring up from the earth, even as the Herbs do, after they have received the dew from above.  
Time will not suffer that these particulars be so largely treated as they ought to be, and as I gladly would; therefore let us consider, That the Prophet in transferring the Power and Promise of God to himself, doth not vindicate to himself any particular prerogative above the people of God, as that he alone should live and arise, and not they also; But he doth it, to let them understand, That he taught a Doctrine whereof he was certain, yea, and whereof they should have experience after his death: As if he should say, My words appear to you now to be incredible, but the day shall come, that I shall be taken from you, my Carcase shall be enclosed in the bosom of the earth, and therefore shall ye be led away Captives to Babylon, where ye shall remain many days and years, as it were buried in your Sepulchers.  
But then call to mind, that I said unto you before hand, that my body shall arise: Even so shall ye rise from your graves out of Babylon, and be restored to your own Country, and City of jerusalem. This, I doubt not, is the true meaning of the Prophets. The charge that he giveth to the dwellers in the dust, is to express the power of God's Word; whereby, he not only giveth life, where death apparently had prevailed; but also by it, he calleth things that are not, even as if they were. True it is, that the Prophet Isaiah saw not the destruction of jerusalem, much less could he see the restitution of it with his corporal eyes; but he leaveth this, as it were, in testament with them, That when they were in the extremity of all bondage, they should call to mind, what the Prophet of God had before spoken.  
And lest that his doctrine, and this promise of God made unto them by his mouth, should have been forgotten (as we are ever prone and ready to forget God's promises when we are pressed with any sorrow) God raised up unto them, in the midst of their calamity, his Prophet Ezekiel, unto whom, 
Ezek. 37  among many other visions, he gave this; The hand of the Lord first led him in a place, which was full of dry and dispersed bones. The question was demanded of the Prophet, if these bones, being wondrous dry, should live. The Prophet answered, The knowledge thereof appertained unto God. Charge was given unto him, that he should speak unto the dry bones, and say, Thus saith the Lord God to these bones, Behold, I shall give you breath, and you shall live; I shall give unto you sinews, flesh, and skin, and you shall live. And while the Prophet spoke (as he was commanded) he heard a voice, and he saw every bone join in his Marrow; he saw them covered with flesh and skin, albeit, there was no spirit of life in them. He was commanded again, to speak, and to say, Thus saith the Lord God, Come O spirit from the four quarters, and blow in these that are slain, that they may live. And as he prophesied, the spirit of life came; They lived and stood, upon their feet. Now doth the Lord interpret what this vision meant, saying, O Son of man, these bones are the whole house of Israel. Behold, they say, our bones are dried, our hope is perished, we are plainly cut off; But behold, saith the Lord, I will open your graves, I will bring you forth of them, ye shall live, and come unto the Land of Israel, and ye shall know that I am the Lord.  
This vision I say, given to the Prophet, and by the Prophet preached to the people, when they thought that God had utterly forgotten them, compelled them more diligently to advert, what the former Prophets had spoken. It is no doubt, but they carried with them, both the prophecy of Isaiah and jeremy, so that the Prophet Ezekiel is a Commentary to these words of Isaiah, where he saith. Thy dead, O Lord, shall live, with my body they shall arise. The Prophet bringeth in this similitude of the dew, to answer unto that part of their fidelity, who can believe no further of God's promises, than they are able to apprehend by natural judgement; As he would say, Think ye this impossible, that God shall give life unto you, and bring you to an estate of a Commonwealth again, after that ye be dead, and as it were razed from the face of the earth. But why do ye not consider, what God worketh from year to year in the order of nature, sometimes ye see the face of the earth decked and beautified with herbs, flowers, grass, and fruits. Again, ye see the same utterly taken away by storms, and vehemency of the Winter. What doth God to replenish the earth again, and to restore the beauty thereof. He sendeth down his small and soft dew, the drops whereof, in their descending, are neither great nor visible, and yet thereby are the pores and secret veins of the earth, which before by vehemency of frost and cold were shut up, opened again; and so doth the earth produce again the like herbs, flowers, and fruits. Shall ye then think, that the dew of God's heavenly grace shall not be as effectual in you to whom he hath made his promise, as that it is in the herbs and fruits that from year to year buddeth forth and decayeth? If ye do so, the Prophet would say your incredibility is inexcusable, because ye do neither rightly weigh the power, nor the promise of your God.  
The like similitude useth the Apostle Paul against such as called the resurrection in doubt, because that by natural judgement they could not apprehend that flesh once putrified, and resolved, as it were, in other substance, should arise again, and return again to the same substance and nature. O fool (saith he) that which thou sowest is not quickened, except it die, and that which thou sowest, thou sowest not that body that shall be, but bare corn, as it falleth, of wheat, or some other, but God giveth it a body as it pleaseth him, even to every seed his own body. In which words and sentence, the Apostle sharply rebuketh the gross ignorance of the Corinthians, who began to call in doubt the chief article of our faith, the resurrection of the flesh after that it was once resolved, because that natural judgement (as said he) reclaimed thereto. He reproveth (I say) their gross ignorance, because they might have seen and considered some proof and document thereof in the very order of nature: For albeit the wheat, or other corn cast in the earth, appeareth to die or putrify, and so to be lost, yet we see that it is not perished, but that it fructifieth according to Gods will and ordinance.  
Now if the power of God be so manifest in raising up of the fruits of the earth, unto the which no particular promise is made by God, what shall be his power and virtue in raising up of our bodies, seeing that thereto he is bound by the solemn promise of Jesus Christ his eternal wisdom? And the verity itself that can not lie: yea, seeing that the members must once communicate with the glory of the head, How shall our bodies, which are flesh of his flesh, and bone of his bones, lie still for ever in corruption, seeing that our head Jesus Christ is now exalted in his glory. Neither yet is this power and good will of God to be restrained unto the last and general resurrection only, but we ought to consider it in the marvellous preservation of his Church, and in the raising up of the same from the very bottom of death, when by Tyrants it hath been oppressed from age to age.  
Now of the former words of the Prophet, we have to gather this comfort, That if at any time we see the face of the Church within this Realm so defaced (as I think it shall be sooner than we look for) when we shall see, I say, virtue to be despised, vice to be maintained, the verity of God to be impugned, lies and men's inventions holden in authority; and finally, when we shall see the true Religion of our God, and the zealous observers of the same, to be trodden under the feet of such as in their heart say, 
Psal. 14.  That there is no God. Let us then call to mind what have been the wondrous works of our God from the beginning, that it is his proper Office to bring forth light out of darkness, order out of confusion, life out of death; and finally, that it is he, that calleth things that are not, even as if they were, as before we have heard: And if in the day of our temptation (which in my judgement approacheth fast) we be thus armed, if our incredulity cannot utterly be removed, yet shall it so be corrected, that damnable despair oppress us not. But now let us hear how the Prophet proceedeth: Come (saith he) thou my people, enter within thy chamber, shut thy door after thee, hide thyself a very little while, until the indignation pass over.  
Here the Prophet bringeth in God amiably calling upon his people to come to himself, and to rest with him, until such time as the fury and sharp plagues should be executed upon the wicked and inobedient. It may appear at the first sight, That all these words of the Prophet in the person of God calling the people unto rest, are spoken in vain; for we neither find chambers nor rest more prepared for the dearest children of God (so far as man's judgement can discern) then there was for the rebellious and disobedient; for such as fell not in the edge of the sword, or died not of pestilence, or by hunger, were either carried captives unto Babylon, or else departed after into Egypt, so that none of Abraham's Seed, had either chamber or quiet place to remain within the Land of Canaan. For the resolution hereof, we must understand, That albeit the Chambers whereunto God called his Chosen, be not visible, yet notwithstanding they are certain, and offer unto God's Children quiet habitation in spirit, howsoever the flesh be traveled and tormented.  
The chambers are then Gods sure promises, unto the which Gods people are commanded to resort, yea, within the which they are commanded to close themselves in the time of greatest adversity. The manner of speaking is borrowed from that judgement and foresight, which God hath printed in this our Nature; for when that men espy great tempests appearing to come, willingly they will not remain uncovered upon the fields, but straightway they will draw them to their houses or holds, that they may escape the vehemency of the same; and if they fear any enemy to pursue them, they will shut their doors, to the end that suddenly the enemy should not have entry.  
After this manner God speaketh to his people; as if he should say, The Tempest that shall come upon this whole Nation, shall be so terrible, that nothing shall appear but extermination to come upon the whole body: But thou my people (I say) that hearest my word, believest the same, and tremblest at the threatenings of my Prophets, now when the world doth insolently resist, let such (I say) enter within the secret Chamber of my promises, let them contain themselves quietly there, yea let them shut the door upon them, and suffer not infidelity, the mortal enemy of my truth, and of my people that depend thereupon, to have free entry to trouble them (yea, farther to murder) in my promise; and so shall they perceive that my indignation shall pass, and that such as depend upon me, shall be saved.  
Thus we may perceive the meaning of the Prophet; Whereof, we have first to observe, That God acknowledgeth them for his people, that are in greatest affliction; yea, such as are reputed unworthy of men's presence, are yet admitted within the secret Chamber of God. Let no man think that flesh and blood, can suddenly attain to that comfort; and therefore most expedient it is, That we be frequently exercised in meditation of the same. Easie it is I grant, in time of prosperity, to say, and to think, That God is our God, and that we are his people; But when he hath given us over in the hands of our enemies, and turned (as it were) his back unto us, than I say, still to reclaim him to be our God, and to have this assurance, That we are his people, proceedeth wholly from the holy spirit of God, 
1 John 5.  as is the greatest victory of faith, which over-cometh the world; for increase whereof, we ought continually to pray.  
This doctrine we shall not think strange, if we shall consider how suddenly our spirits are carried away from our God, and from believing his promise, so soon as any great temptation doth apprehend us, then begin we to doubt, If ever we believed God's promises, if God will fulfil them to us, if we abide in his favour, if he regardeth and looketh upon the violence and injury that is done unto us, and a multitude of such cogitations, which before lurked quietly in our corrupted hearts, burst violently forth when we are oppressed with any desperate calamity. Against the which, this is the remedy, once to apprehend and still to retain, God to be our God, and firmly to believe, that we are his people whom he loveth, and will defend, not only in affliction, but even in the midst of death itself.  
Secondly, let us observe, That the judgements of our God, never were, nor yet shall be so vehement upon the face of the earth, but that there hath been, and shall be, some secret habitation prepared in the sanctuary of God, for some of his chosen, where they shall be preserved until the indignation pass by, and that God prepareth a time, that they may glorify him again, before the face of the world, that sometimes despised them; And this aught to be unto us no small comfort in these appearing dangers, to wit, that we be surely persuaded, That how vehement soever the tempest shall be, that it yet shall pass over, and some of us shall be preserved to glorify the name of our God, as is aforesaid.  
Two vices lurk in this our nature; the one is, That we cannot tremble at God's threatenings, before that the plagues apprehend us, albeit, that we see cause most just, why that his fierce wrath should burn as a devouring fire. The other is, That when calamities before pronounced, fall upon us, then begin we to sink down in despair, so that we never look for any comfortable end of the same.  
To correct this our mortal infirmity in time of quietness, We ought to consider what is the justice of our God, and how odious sin is. And above all other, how odious Idolatry is in his presence, who hath forbidden it, and who hath so severely punished it in all ages, from the beginning; And in the time of our affliction we ought to consider, what have been the wondrous Works of our God, in preservation of his Church, when it hath been in uttermost extremity: For never shall we find the Church humbled under the hands of Traitors, and cruelly tormented by them; but therewith, we shall find Gods just vengeance to fall upon the cruel persecuters, and his merciful deliverance to be showed to the afflicted: And in taking of this trial, we should not only call to mind the Histories of ancient times, but also we should diligently mark what notable Works God hath wrought even in this our age, as well upon the one, as upon the other. We ought not to think that our God beareth less love to his Church this day, then that he hath done from the beginning: For as our God in his own nature is immutable, so remaineth his love towards his elect, always unchangeable; For as in CHRIST JESUS he hath chosen his Church, before the beginning of all ages, so by him will he maintain and preserve the same unto the end. Yea, he will quiet the storms, and cause the earth to open her mouth, and receive those raging floods of violent waters, cast out by the Dragon, to drown and carry away the woman which is the spouse of Jesus Christ, unto whom, God for his own Names ●ake, 
Eccles. histor. Sozomoni. lib. 5. cap. 5.  will be the perpetual Protector.  
This saw that notable servant of Jesus Christ, Athanasius, who (being exiled from Alexandria by that blasphemous Apostata julian the Emperor) said unto his flock, who bitterly wept for his envious banishment; Weep not, but be of good comfort, said he, For this little cloud will suddenly vanish. A little cloud, he called both the Emperor himself, and his cruel tyranny; And albeit, That small appearance there, was of any deliverance to the Church of God, or yet, of any punishment, to have apprehended the proud tyrants, when the man of God pronounced these words, Yet shortly after, God did give witness, That those words did not proceed from flesh, nor blood, but from God's very spirit. For not long after, being in warfare, he received a deadly wound, whether by his own hand, or by one of his own soldiers, the Writers clearly conclude not, But casting his own blood against the Heaven, he said, Vicisti tandem Galilee, That is, At last thou hast overcome thou Galilean; So in despite, he termed the Lord Jesus, and so perished that tyrant in his own iniquity; The storm ceased, and the Church of God received now comfort.  
Such shall be the end of all cruel persecuters, Their reign shall be short, their end miserable, and their name shall be left in execrations to God's people; and yet shall the Church of God remain to God's glory, after all storms. But now shortly, let us come to the last point.  For behold (saith the Prophet) the Lord will come out of his place to visit the iniquity of the Inhabitants of the earth upon them, and the earth shall disclose her blood and shall no more hide her slain; because that the final end of the troubles of Gods Chosen shall not be before that the Lord jesus shall return to restore all things to their full perfection. 
The Prophet bringeth forth the Etenall God, as it were from his own place and habitation, and therewith showeth the cause of his coming, to be, That he might take account of all such as have wrought wickedly; for that he meaneth, where he saith, He will visit the iniquity of the inhabitants of the earth upon them. And lest that any should think, That the wrong doers are so many that they cannot be called to an account, he giveth unto the earth (as it were) an Office and charge to bear witness against all those that have wrought wickedly, and chiefly against those that have shed innocent blood from the beginning; and saith, That the earth shall disclose her blood, and shall no more hide her slain men.  
If Tyrants of the earth, and such as delight in the shedding of blood should be persuaded that this sentence is true, they would not so furiously come to their own destruction; for what man can be so enraged, that he would willingly do even before the eyes of God, that which might provoke his Majesty to anger, yea, provoke him to become his enemy for ever, if that he understood how fearful a thing it is to fall into the hands of the living God?  
The cause then of this blind fury of the world, is the ignorance of God, and that men think that God is but an Idol, and that there is no knowledge above, that beholdeth their Tyranny; neither yet Justice that will, nor power that can repress their impiety; but yet the Spirit of truth doth witness the contrary, affirming, That as the eyes of the Lord are upon the just, and as his ears are ready to receive their sobbing and prayers, so is his angry visage against such as work iniquity, he hateth and holdeth in abomination every deceitful and bloodthirsty man, whereof he hath given sufficient document from age to age, in preserving the one, or at least in revenging of their cause, and in punishing of the other. Where it is said, That the Lord will come from his place, and that he will visit the iniquity of the inhabitants of the earth upon them, and that the earth shall disclose her blood, we have to consider, what most commonly hath been, and what shall be the condition of the Church of God, to wit, That it is not only hated, mocked, and despised, but that it is exposed as it were, in a prey, unto the fury of the wicked; so that the blood of the Children of God, is spilt like unto water upon the face of the earth.  
The understanding whereof, albeit it be unpleasant to the flesh, yet to us it is most profitable, lest that we seeing the cruel entreat of God's servants, begin to forsake the Spouse of Jesus Christ, because that she is not so dealt withal in this unthankful world, as the just and upright dealing of God's Children do deserve: But chose, for mercy they receive cruelty; for doing good to many, of all the reprobate they receive evil: And this is decreed in God's eternal Council, that the members may follow the trace of the head, to the end that God in his just judgement should finally condemn the wicked; for how should he punish the inhabitants of the earth, if their iniquity deserved it not? How should the earth disclose our blood, if it should not be unjustly spilt? We must then commit ourselves into the hands of our God, and lay down our necks, yea, and patiently suffer our blood to be shed, that the righteous Judge may require account, as most assuredly he shall, of all the blood that hath been shed, from the blood of Abel the just, till the day that the earth shall disclose the same; I say, every one that sheddeth, or consenteth to shed the blood of God's Children, shall be guilty of the whole: 
A terrible, but must true sentence.  So that all the blood of God's children shall cry vengeance, not only in general, but also in particular, upon every one that hath shed the blood of any that unjustly suffered.  
And if any think it strange, that such as live this day, can be guilty of the blood that was shed in the days of the Apostles, let them consider, that the verity itself pronounced, That all the blood that was shed from the days of Abel, unto the days of Zacharie; should come upon that unthankful generation, that heard his Doctrine, and refused it.  
The reason is evident, for as there is two heads and captains that rule over the whole world, to wit, Jesus Christ, the Prince of Justice and Peace; and Satan, called the Prince of the world; so are they but two Armies that hath continued battle from the beginning, and shall fight unto the end: The quarrel is one which the Army of Jesus Christ do sustain, and which the reprobate do persecute, to wit, The eternal truth of the Eternal God, and the Image of Jesus Christ printed in his Elect, so that whosoever in any age persecuteth any one Member of JESUS CHRIST, for his Truth's sake, subscribeth as it were, with his hand, the persecution of all that have passed before him.  
And this aught the Tyrants of this age deeply to consider, for they shall be guilty, not only of the blood shed by themselves, but of all (as is said) that hath been shed for the Cause of Jesus Christ from the beginning of the world.  
Let the faithful not be discouraged, although they be appointed as Sheep to the Slaughter-house, for he, for whose sake they suffer, shall not forget to revenge their cause. I am not ignorant, That flesh and blood will think that kind of support too too late, for we had rather be preserved still alive, then to have our blood revenged after our death; and truly if our felicity stood in this life, or if death temporal should bring unto us any damage, our desire in that behalf were not to be disallowed or condemned; But seeing that death is common to all, and that this temporal life, is nothing but misery, and that death doth fully join us with our God, and giveth unto us the possession of our Inheritance, why should we think it strange to leave this world, and go to our Head and Sovereign Captain Jesus Christ?  
Lastly, we have to observe this manner of speaking, where the Prophet saith, that The earth shall disclose her blood: In which words the Prophet would accuse the cruelty of those that dare so unmercifully and violently force from the Breasts of the Earth, the dearest Children of God, and cruelly cut their Throats in her bosom, who is by God appointed the common mother of mankind, so that she unwillingly is compelled to open her mouth and receive their blood.  
If such Tyranny were used against any natural woman, as violently to pull her infant from her Breasts, cut the Throat of it in her own bosom, and compel her to receive the blood of her dear Child in her own mouth, all Nations would hold the fact so abominable, that the like had never been done in the course of nature; no less wickedness commit they that shed the Blood of God's Children upon the face of their common mother the earth (as I said before:) But be of good courage (O little and despised Flock of Christ Jesus) for he that seeth your grief hath power to revenge it, He will not suffer one tear of yours to fall, but it shall be kept and reserved in his Bottle, till the fullness thereof be poured down from Heaven upon those that caused you to weep and mourn; this your merciful God (I say) will not suffer your blood for ever to be covered with the earth, nay, the flaming fires that have licked up the blood of any of our Brethren, the earth that hath been defiled with it, I say, with the blood of God's Children; for otherwise, to shed the blood of the cruel bloodshedders, is to purge the land from blood, and as it were to sanctify it; The earth (I say) shall purge herself of it, and show it before the face of God; yea, the Beasts, Fowls, and other Creatures whatsoever, shall be compelled to render that which they have received, be it Flesh, Blood or Bones that appertained to thy Children, O Lord, which altogether thou shalt glorify, according to thy promise made to us in our Lord and Saviour JESUS CHRIST thy well-beloved Son, to whom with thee and the Holy Ghost be honour, praise, and glory for ever and ever. Amen  
Let us now humble ourselves in the presence of our God, and from the bottom of our hearts, let us desire him to assist us with the power of his Holy Spirit, that albeit for our former negligences God giveth us over into the hands of other than such as rule in his fear, that yet he letteth us not forget his mercy, and that glorious Name, that hath been proclaimed amongst us; but that we may look thorough the dolorous storm of his present displeasure, and see as well what punishment he hath appointed for the cruel Tyrants, as what reward he hath laid in store for such as continue in his fear to the end; That it would further please him to assist. That albeit we see his Church so diminished, that it appear to be brought (as it were) to utter extermination, that we may be assured, that in our God there is great power and will, to increase the number of his Chosen, until they be enlarged to the uttermost parts of the earth: Give us (O Lord) hearts to visit thee in time of affliction, and albeit we see no end of our dolours, yet our faith and hope may conduct us to the assured hope of that joyful resurrection, in the which we shall possess the fruit of that for which now we labour: In the mean time, grant unto us (O Lord) to repose ourselves in the sanctuary of thy promise, that in thee we may find comfort, till that this thy great indignation (begun amongst us) may pass over, and thou thyself appear to the comfort of thy afflicted, and to the terror of thine and our enemies.  
Let us pray with heart and mouth.  
Almighty God and merciful Father, etc. Lord into thy Hands I commend my spirit, for the terrible roaring of Guns and the noise of Armour do so pierce my heart, that my soul thirsteth to depart.  
The last day of August 1565. at four of the Clock in the Afternoon, written indigestly, but yet truly so far as memomory would serve, of those things that in public I spoke on Sunday, August 19 for the which I was discharged to preach for a time. 
The Castle of Edinburgh was shooting against the exiled for Christ Jesus sake.  Be merciful to thy Flock, O Lord, and at thy good pleasure put end to my misery. JOHN KNOX.  
FINIS.   

 

 
Lib. 4. in Eugenio 2. Apud nos non nisi Monachorum suffragiis Episcopi designabantur.