• History of the Reformation of Religion, in Scotland
• Preface
  • Book 1
    • Chapter 1
    • Chapter 2
    • Chapter 3
    • Chapter 4
    • Chapter 5
    • Chapter 6
  • Book 2
    • Preface to Second Book
    • Chapter 1
    • Chapter 2
    • Chapter 3
  • Book 3
    • Chapter 1
    • Chapter 2
    • Chapter 3
    • Chapter 4
    • Chapter 5
    • Chapter 6
  • Book 4
    • Preface to Book 4
    • Chapter 1
    • Chapter 2
    • Chapter 3
    • Chapter 4
    • Chapter 5
    • Chapter 6
    • Chapter 7

HISTORY

OF THE

REFORMATION OF RELIGION

WITHIN THE REALM OF SCOTLAND

WRITTEN BY

JOHN KNOX

EDITED FOR POPULAR USE BY

C. J. GUTHRIE, Q.C.

PREFACE

The History of the Reformation of Religion within the Realm of Scotland,

written by John Knox between 1559 and 1571, forms the first two volumes of Dr. David Laing’s complete edition of Knox’s Works. That edition of the History—the result of a collation of imperfect manuscripts, and of the text of sixteenth and seventeenth century printed editions—can never be superseded. It is a monument of Dr. Laing’s learning, skill, and industry; and the notes with which the text is accompanied are models of temperate, accurate, and exhaustive statement.

But Dr. Laing’s edition of the History, the only one now obtainable, is not fitted for popular use. Its length (two volumes, containing 1055 pages), its incorporation in a six-volume edition of Knox’s writings, its price, confine it to a limited circle of readers; and, in addition, its spelling is so archaic and irregular as to restrict its use to scholars. In Blackwood’s Magazine for March 1898, it was stated that, even in the libraries of two Scottish Universities, the pages of Dr. Laing’s edition of Knox’s Works were found uncut. In full knowledge of the merits of that edition Thomas Carlyle wrote: ‘Knox’s books, especially his History of the Reformation, if well read (which, unfortunately, is not possible for every one, and has grave preliminary difficulties for even a Scottish reader, still more for an English one), testify in parts of them to the finest qualities that belong to a human intellect; still more evidently to those of the moral, emotional, or sympathetic sort, or that concern the religious side of a man’s soul. IT IS REALLY A LOSS TO ENGLISH, AND EVEN TO UNIVERSAL, LITERATURE THAT KNOX’S HASTY AND STRANGELY INTERESTING, IMPRESSIVE, AND PECULIAR BOOK, The History of the Reformation in Scotland, HAS NOT BEEN RENDERED FAR MORE EXTENSIVELY LEGIBLE TO SERIOUS MANKIND AT LARGE THAN IS HITHERTO THE CASE.’—(Essay on the Portraits of John Knox.)

To supply the want thus indicated thirty years ago is the object of the present publication. Indeed, we look for a wider circle of readers than Mr. Carlyle contemplated. Even persons not accustomed to reckon themselves, or to be reckoned by their friends, among ‘serious mankind at large,’ will find in this volume an amount of human interest, of dramatic incident, and of homely humor, which the title might not lead them to anticipate. And, if not in their case, certainly in the case of many of those to whom Carlyle directly refers, perusal of this popular abridged version ought to induce study of the full text as it appears in Dr. Laing’s incomparable edition.

No manuscript of the History in Knox’s handwriting exists; but what is known as the 1566 MS. (now in the possession of the University of Edinburgh) contains some marginal notes and corrections which Dr. Laing thought to be in Knox’s hand. ‘That manuscript, with the exception of certain portions added by various hands from other copies, is in the handwriting of John Gray, Clerk or Scribe to the General Assembly of the Church of Scotland, who acted as Knox’s principal amanuensis. Dr. Laing generally adhered to the 1566 manuscript, although in some cases he preferred readings derived from what he calls the Glasgow manuscript, and from other sources.

The work was not written by Knox in regular sequels, what are now the Second and Third Books having been written before what now forms the First Book. It was not revised, and no portion of it was published in the author’s lifetime. Contrary to his friends’ wishes, Knox adhered to the view expressed to John Wood, the Regent Moray’s Secretary, on 14th February 1568: — ‘Then’ (after his death) ‘it shall be in the opinion of others whether it shall be suppressed or come to light.’ Between the different manuscripts as well as between Vautrollier’s edition, printed in London in 1586, Buchanan’s editions, published in folio in London and in quarto in Edinburgh in 1644, and the excellent folio edition published in Edinburg by the Rev. Matthew Crawfurd in 1752, there are many and important differences. Vautrollier’s edition was altered in several passages so as not to offend Queen Elizabeth. For instance, Knox’s caustic statement that Her Majesty was ‘neither good Protestant nor yet resolute Papist!’ was omitted—but, notwithstanding, the whole issue was seized in London by order of the Archbishop of Canterbury before the printing was completed, and most of the twelve hundred copies were destroyed. Buchanan’s editions, which are full of suppressions, additions, and blunders, seem, from a statement by John Milton in his Areopagitica, to have come under the pruning-hook of the Crown revisers.

I have generally followed Dr. Laing’s text, but in many cases I have preferred readings taken from manuscripts other than the 1566 manuscript—one being a manuscript of part of the Fourth Book unknown to Dr. Laing—or from the older printed editions, or from the originals of documents inaccurately copied by Knox’s amanuenses. There are passages which appear to be corrupt in all the manuscripts; these I have omitted. In other cases, what Dr. Laing calls ‘unintelligible nonsense’ (vol. 1. p. 233), as contained in one manuscript, becomes clear on reference to another. For example, in most of the manuscripts of the First Book the name ‘William Guthrie’ has been copied ‘within gathered’; and in Vautrollier’s edition, in a passage referring to David Rizzio, ‘his other villainy’ appears as ‘his other William’! No manuscript of the so-called Fifth Book of Knox’s History is extant, and I have not reproduced any part of that book. Although at one time doubted, the first four books are now universally ascribed to Knox; but it seems certain that little, if any, of what has been called the Fifth Book (which first appeared in David Buchanan’s editions, published in 1644) was written by Knox.

In order to keep the present work within moderate compass, and at the same time to make it possible to include the most characteristic parts of the History, it has been found necessary to omit the whole of the Confession of Faith, most of the First Book of Discipline, and many speeches and sermons, letters and other documents what Sir William Stirling Maxwell described as ‘the wearisome and irrelevant sermons and State Papers which encumber Knox’s History’ although, except in special instances, it has not been thought needful to distract the reader’s attention by noting the omissions. The narrative has also been abridged by the omission of repetitions and redundancies, as well as of long passages of minor interest; but care has been taken to give, so far as possible, the parts of the History which have been quoted or referred to in detail by historians and other writers, including Knox’s vivid account of his four interviews with Queen Mary at Holyrood and Lochleven, and his trial for High Treason.

Throughout, following the practice now adopted in all editions of the Authorized Version of the Scriptures, the spelling has been modernized; but in other respects Knox’s characteristic English has been retained. In none of the previous editions not even in M‘Gavin’s modernized edition, published in 1831—were the books divided into chapters. This has now been done; and the long paragraphs of the original, frequently extending over many pages, have been sub-divided, and rubrics added; while, by mere change of punctuation, sentences which in previous editions occupied nearly a paragraph, have been broken up into sentences of ordinary length.

Obsolete words used by Knox have been retained, and explanations of their meaning given in a Glossary, as well as, in some instances, in the text in italics. In certain places, marked in some cases by square brackets, words have been inserted in the text for identification of persons, places, or periods of time. It will thus be apparent that the book is not fitted for the use of those wishing exact quotation of the original. It is intended for popular readers, not for scholars. The notes consist mainly of extracts from Knox’s other writings or from the writings of his contemporaries. Some readers may be surprised to find how few Scots words are used by Knox, and how modern his style appears, once the superficial difficulties (caused by the irregular old spelling of his amanuenses and the long sentences) are removed; they must remember that Knox spent five years of his life in England as a clergyman of the Church of England, and other five years in France, Germany, and Switzerland, in the society of cultured Englishmen and Englishwomen. Ninian Wingate, his Scottish Roman Catholic opponent, made Knox’s English tongue a reproach to him: ‘Gif ye, throw curiositie of novationis, hes forzet our auld plaine Scottis, quhilk zour mother lerit zou, in times cuming I sail wrytt to zou my mynd in Latin, for I am nocht acquyntit with zour Southeroun!’ And Knox tells how, when it was reported to the Queen Regent, in 1556, that he had preached in Ayr, ‘diverse men were of diverse 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!”’

There is no reason to doubt that we have the History as Knox left it. His friends considered the propriety of modifying some parts before publication, as appears by a letter from George Buchanan to Thomas Randolph, the English envoy, dated 6th August 1572, three months before Knox’s death: ‘As to Master Knox, his History is in his friends’ hands, and they are in consultation to mitigate some part the acerbity of certain words and some taunts wherein he has followed too much some of your English writers.’ Judging by the appearance of the manuscripts, the consultation seems to have had no result, and these ‘words’ and ‘taunts’ have to be dealt with. Undoubtedly, there are passages and expressions in the History which, although in strict accord with the habits of speech of the time, and with the extravagant abuse which was hurled at Knox by his antagonists, are in striking contrast with the enlightened and humane views Knox generally enforced, and with the tenor of a life which effected a revolution so bloodless, that the Regent Moray, in his speech to the Scottish Parliament of 1567, was able to say, ‘The True Religion hath obtained a free course universally throughout the Realm, and yet not one Scotsman’s blood hath been shed.’ While condemning Knox’s language, the fault of ignorance or of prejudice will be ours if we cannot make allowance for the man who, great as he was, failed to shake off the intolerance in which the Church of Rome had educated him. Little wonder if he was unable to speak in duly measured phrase of the men and women and their Church whose ceaseless effort it was, by fair means and foul, to reimpose on Scotland the spiritual and intellectual bondage from which he had delivered it. Little wonder, too, if he was not always fair towards opponents in a struggle during which his own life had been several times attempted and he himself had been exiled, enslaved amidst the horrors of the French galleys for nineteen months, and condemned to the stake.

During the present century, Knox’s career in Great Britain and on the Continent has been chronicled in the biographies of Dr. M‘Crie, published in 1811, and of Dr. Hume Brown, published in 1895, as well as in the shorter works of Dr. W. M. Taylor, of New York, Mrs. M‘Cunn, of Liverpool, and Mr. Taylor Innes, of Edinburgh. His character has been vindicated by Carlyle and by Froude. His influence on the Church of England has been proved by Dr. Lorimer in his Knox and the Church of England, and he forms one of the most striking figures in Mr. Swinburne’s tragedy of Bothwell. But the best estimate of Knox as a man, as a statesman, and as a churchman, is to be gathered from personal contact with him in his writings. Among these writings, none is more characteristic than the History of the Reformation of Religion within the Realm of Scotland.

CHARLES J. GUTHRIE.

CONTENTS

PREFACE

From the Martyrdom of Master Patrick Hamilton in 1528, to the Meeting of the Scots Parliament in 1558

BOOK 2

From the First Petition of the Protestants to the Queen Regent in 1558, to

the Mission of William Maitland of Lethington to Queen Elizabeth in 1559

BOOK 3

From the Defeat of the Protestants on 6th November 1559 to the Return of Lord James Stewart from France in May 1561

BOOK IV

From the Return to Scotland of Mary, Queen of Scots, on 19th August 1561, to the rise of David Rizzio in 1564,

SUMMARY OF THE REFORMATION PERIOD IN SCOTTISH HISTORY

1568. Flight of Mary to England. 1570. Assassination of the Regent Moray. 1572. 24th August. Massacre of St. Bartholomew 1572. 9th November. John Knox’s last sermon. 1572. 24th November. John Knox’s death, aged sixty-seven.

BOOK 1

1528-1558

From the Martyrdom of Master Patrick Hamilton in 1528, to the Meeting of the Scots Parliament in 1558.

THE FIRST BOOK of the History of the Reformation of Religion within the Realm of Scotland; containing the manner and by what persons the Light of Christ’s Evangel hath been manifested unto this Realm, after that horrible and universal defection from the Truth, which has come by the means of that Roman Antichrist.

CHAPTER 1

FROM THE MARTYRDOM OF PATRICK HAMILTON IN 1528, TO THE BIRTH OF THE PRINCESS MARY, AFTERWARDS QUEEN OF SCOTS, ON 8TH DECEMBER 1542.

AFTER the unhappy field of Flodden, in the which perished King James the Fourth, with the greatest part of the Nobility, James Beaton, ¹ with the rest of the Prelates, had the whole regiment (rule) of the Realm. By reason thereof, they held and travailed to hold the truth of God in thraldom, till it pleased God of His great mercy, in the year of God 1527, to raise up His servant, MASTER PATRICK HAMILTON, at whom our History doth begin. Of his progeny, life, and erudition, because men of fame have in diverse works written, we omit all curious repetition, sending such as would know farther of him to Francis Lambert, John Fryth, and that notable work, lately set forth by John Foxe, Englishman, 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 honors and living—he was intitulate Abbot of Ferne—left Scotland, as one hating the world and the vanity thereof, and passed to the Schools in Germany. The fame of the University of Wittenberg was then greatly divulgate in all countries. There, by God’s Providence, he became familiar with those lights and notable servants of Christ Jesus of that time, Martin Luther, ² Philip Melanchthon, and the said Francis Lambert, and did so 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 of no long continuance 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. 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 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 Archbishop James Beaten, who so travailed with (remarked upon) Master Patrick, that he got him to St. Andrews, where, after the conference of diverse days, he had his freedom. When the bishops and the clergy had fully understood the mind of Master Patrick, fearing that by him their kingdom should be endamaged, they travailed with the King [James V.], who then was young, and altogether addict to their commandment, that he should pass in pilgrimage to St. Duthac in Ross, to the end that no intercession should be made for the life of the innocent servant of God. He, suspecting no such cruelty as in their hearts was concluded, remained still, a lamb amongst the wolves, till, upon a night, he was intercepted in his chamber, and by the Archbishop’s band was carried to the Castle of St. Andrews. Upon the morn, produced in judgment, he was condemned to die by fire for the testimony of God’s Truth. ³ The Articles for which he suffered were but of Pilgrimage, Purgatory, Prayers to Saints, and for the Dead, and such trifles; albeit that matters of greater importance had been in question, as his Treatise may witness. Now, that the condemnation of Master Patrick should have the greater authority, they caused the same to be subscribed by all those of any estimation that were present, and to make their number great, they took the subscriptions of children, if they were of the Nobility. The Earl of Cassillis, which last deceased in France, then being but twelve or thirteen years of age, was compelled to subscribe his death, as himself did confess.

At the place of execution Master Patrick gave to his servant, who had been chamber-child 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. Albeit it be bitter to the flesh, and fearful before men, yet is it the entrance into eternal life, which none shall possess that deny 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 neither kindled the wood nor yet the coals. And so remained the appointed to death in torment, till men ran to the Castle again for more powder, and for wood more able to take fire; which at last being kindled, with loud voice he cried: ‘Lord Jesus, receive my spirit! How long shall darkness overwhelm this Realm? 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 Alexander Campbell, the Black Friar, was principal, who continually cried, ‘Convert, heretic! Call upon our Lady! Say Salve Regina.’ To whom he answered, ‘Depart and trouble me not, ye messengers of Satan.’ But while the aforesaid Friar still roared, one thing in great vehemency Master Patrick 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 Jesus Christ!’ After which and other words, which well could not be understood for the tumult, and the vehemency of the fire, this witness of Jesus Christ got victory, after long sufferance, the last of February, in the year of God, One thousand five hundred twenty and eight years. ⁴ 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.

After the death of that constant witness of Jesus Christ, there was one Henry Forrest of Linlithgow [a Benedictine monk] taken, who, after long imprisonment in the Sea Tower of St. Andrews, was adjudged to the fire by Arch-Bishop James Beaton and his Doctors, for none other crime but because he had a New Testament in English. Farther of that history we have not, except that he died constantly, and with great patience, at St. Andrews.

When these cruel wolves had, as they supposed, clean devoured the prey, they found themselves in worse ease than before. Within St. Andrews, yea, almost within the whole Realm, there were none found hearing of that fact [the martyrdom of Patrick Hamilton] who began not to inquire, Wherefore was Master Patrick burned? And when his Articles of Accusation were rehearsed, question was holden, if such Articles were necessary to be believed under pain of damnation.

So, within short space, many began to call in doubt that which before they held for a certain verity. In so much the University of St. Andrews—St. Leonard’s College principally why the labors of Master Gavin Logie, Principal of St. Leonard’s, and the novices of the Abbey, by the Sub-Prior, John Winram, ⁵ began to smell somewhat of the verity, and to espy the vanity of the received superstition. Yea, within a few years thereafter, began both Black and Grey Friars publicly to preach against the pride and idle life of the Bishops, and against the abuses of the whole Ecclesiastical Estate.

Amongst these friars was one called Friar William Arth, who, in a sermon preached in Dundee, spoke somewhat more liberally against the licentious lives of the Bishops nor (than) they could well bear. He spoke further against the abuse of Cursing (Excommunication) and of Miracles. The Bishop of Brechin, John Hepburn, ⁶ having his placeboes (parasites) and jackmen (armed retainers) in the town, buffeted the Friar, and called him ‘Heretic.’ The Friar, impatient of the injury received, passed to St. Andrews, and did communicate the heads of his sermon to Master John Major, ⁷ Provost of St. Salvator’s College, whose word then was holden as an oracle in matters of religion. Being assured of him that such doctrine might well be defended, and that he would defend it, for it contained no heresy, there was a day appointed to the Friar to make repetition of the same sermon; and advertisement was given to all such as were offended at the former to be present.

So, in the Parish Kirk of St. Andrews, upon the day appointed, appeared the said Friar, and had among his auditors Master John Major, Master George Lockhart, Rector of the University of St. Andrews, and Master Alexander Myln, Abbot of Cambuskenneth, and Master Patrick Hepburn, Prior of St. Andrews, with all the Doctors and Masters of the University. The theme of his sermon was, ‘Verity is the strongest of all tilings.’ His discourse of Cursing was: ‘If it is rightly used, it is the most fearful thing upon the face of the earth; for it is the very separation of man from God. But it should not be used rashly, or for every light cause, trot only against open and incorrigible sinners. But now, the avarice of Priests, and the ignorance of their office, has caused it altogether to be vilipended. The priest, whose duty and office is to pray for the people, standeth up on Sunday, and crieth: “Ane hes tint a spurtill (one has lost a porridge-stick). Thair is ane fiaill stollin from thame beyound the burne. ⁸ The goodwyiff of the other syd of the gait hes tynt a horne spune. Goddis maleson and myne I geve to thame that knowis of this geyre, and restoris it not.” The people mock at such cursing!’

It was supposed, notwithstanding this kind of preaching, that Friar Arth remained Papist in his heart; for the rest of the 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 flee to England, where, for defense of the Pope and Papistry, he was cast into prison at King Harry his commandment. But so it pleased God to open the mouth of Balaam’s own ass, to cry out against the vicious lives of the clergy of that age!

Shortly after this, new consultation was taken, that some should be burned- for men began very liberally to speak. A merry gentleman named John Lyndsay, familiar to Archbishop James Beaton, 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 how (underground) cellars; for the reek (smoke) of Master Patrick Hamilton has infected as many as it blew upon!’ Thus it pleased God that they should be taunted in their own faces.

So fearful was it then to speak anything against the priests that, albeit it was spoken in a man’s sleep, the least word was judged heresy. That was practiced upon Richard Carmichael, yet alive in Fife ⁹ who being young, and a singer in the Chapel Royal of Striveling (Stirling), happened in his sleep to say, ‘The Devil take away the Priests; for they are a greedy pack!’ He was accused therefor by Sir George Clapperton, Sub-dean of the Chapel Royal, and was compelled forthwith to burn his bill (make recantation).

But God shortly after raised up against them stronger champions. Alexander Seton, a Black Friar of good learning and estimation, began to tax the corrupt doctrine of the Papistry. For the space of a whole Lentran (Lent) he taught the Commandments of God only, ever beating into the ears of his auditors, that the Law of God had for many years not been truly taught; for men’s traditions had obscured its purity. These were his accustomed propositions: —

First. Christ Jesus is the end and perfection of the Law.

Second. There is no sin where God’s Law is not violated.

Third. To satisfy for sin lies not in man’s power, but the remission

thereof cometh by unfeigned repentance, and by faith apprehending

God the Father, merciful in Christ Jesus, His Son.

But he made no mention of Purgatory, Pardons, Pilgrimage, Prayers to Saints, nor such trifles. So the dumb Doctors and the rest of that forsworn rabble began to suspect him.

Yet said they nothing publicly, till Lent was ended, and he passed to Dundee. Then in his absence, one hired for that purpose openly damned the whole doctrine that Friar Seton had taught. Which coming to the ears of the said Friar in Dundee, without delay he returned to St. Andrews, caused immediately to jow (ring) the bell, and to give signification that he would preach. That he did indeed; and in his sermon he affirmed that within Scotland there were no true Bishops, if Bishops should be known by such notes and virtues as Sanet Paul requireth in Bishops. This delation (accusation) flew with wings to the ears of Archbishop Beaton. Without delay lie sent for the Friar, and began grievously to complain that the Friar had so slanderously spoken of the dignity of the Bishops, as to say that ‘It behooved a Bishop to be a preacher, or else he was but a dumb dog, and fed not the flock, but fed his own belly.’

The Friar being witty, as well as mindful of that which was his most assured defense, said, ‘My Lord, the reporters of such things are manifest liars.’ Whereat the Archbishop rejoiced and said’ ‘Your answer pleaseth me well. I never could think 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, the Friar still replied that they were liars. But when the witnesses were multiplied, he turned to the Archbishop and said: ‘My Lord, ye may consider what ears these asses have, who can not discern betwixt Paul, Isaiah, Zechariah, Malachi, and Friar Alexander Seton! In very deed, my Lord, I said that Paul saith, “It behoveth a Bishop to be a teacher”; and that Isaiah saith, “They that feed not the flock are dumb dogs”; and that Zechariah saith, “They are idle pastors.” Of mine own head I affirmed nothing, but declared what the Spirit of God had before pronounced; at whom, my Lord, if ye be not offended, justly ye can not be offended at me! So, yet again, my Lord, I say, that they are manifest liars that reported unto you that I said, “That you and others that preach not are no Bishops, but belly gods.”’ ¹⁰

The Archbishop 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. Not only feared he the learning and bold spirit of the man, but also the favor that he had as well of the people as of the Prince. Seton had good credit with King James the Fifth; 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 to purity of life. So the Archbishop, with his accomplices, foreseeing what danger might come to their estate, if such familiarity should continue betwixt the Prince and a man so learned, and so repugnant to their affections, labored by all means to make him odious to the King’s Grace. For this they easily found means by the Grey Friars, who, by their hypocrisy, deceived many, to traduce the innocent Friar as a heretic.

The accusation was easily received and more easily believed by the carnal Prince, who altogether was given to the lusts of the flesh, and abhorred all counsel that repugned thereto. He remembered what a terror the admonitions of the said Alexander were to his corrupted conscience, and without resistance he subscribed to their accusation, affirming that he knew more than they did in that matter; for he understood well enough, that the Friar smelt of the New Doctrine, by things shown to him under confession. Therefore the King promised that he should follow the counsel of the Bishops in punishing the Friar and all others of that sect. Alexander understood these things as well by information of his friends and familiars, as by the strange countenance of the King unto him; and he provided the best way to avoid the fury of a blinded prince. In his habit [of a Dominican], he departed the Realm, and coming to Betwick, wrote back to the King’s Grace his Complaint and Admonition, offering to come into the King’s Realm again, if His Grace would give him audience, and saying that the King might cause any Bishop or Abbot, Friar or Secular, which is most cunning—some of them who are made judges in heresy cannot read their matins!—to impugn him by the law of God. Seton remained in England, and publicly, with great praise and comfort of many, taught the Evangel.

In this mid-time—so did the wisdom of God provide—Harry the Eighth, King of England, did abolish from his realm the name and authority of the Pope of Rome, and suppressed the Abbeys and other in places of idolatry, with their idols, which gave great esperance to diverse realms that some godly reformation should have ensued. Therefore, from this our country did learned men and others that lived in fear of persecution repair to England. There, albeit they found not such purity as they wished, yet they escaped the tyranny of merciless men, and were reserved to better times. ¹¹

Diverse sought other countries. Alexander Alesius, Master John Fyfe, and that famous man, Doctor Macchabeus (Macalpine), departed to Dutchland (Germany), where by God’s Providence they were distributed to several places. James Macdowell, for his singular prudence, besides his learning and godliness, was elected Burgomaster in one of the States [in North Holland]. Alesius was appointed to the University of Lipsia (Leipzig), and so was Master John Fyfe; where, for their honest behavior and great erudition, they were holden in admiration with all the godly. In what honor, credit, and estimation Doctor Macchabeus was with Christian, King of Denmark—the town of Cawpmanhoven (Copenhagen), and famous men of diverse nations testify.

These notable men did never after—Master John Fyfe only excepted— comfort this country with their bodily presence. Yet God made 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, Council, and Nobility, yea, of the whole people, who suffered such notable personages, without crimes committed, to be unjustly persecuted and so exiled.

No sooner got the Bishops opportunity, which always they sought, but so soon renewed they the battle against Jesus Christ. The aforesaid leprous Bishop of St. Andrews, in the year of God 1534, caused to be summoned, with diverse others, David and Norman Straton, a Gentleman, and Master Gourlay, a man of reasonable erudition. In Master Norman appeared knowledge, albeit joined with weakness. But in David Straton could only be espied, at the. first, hatred against the pride and avariciousness of the priests. The cause of his delation was:— Straton had made to himself a fish-boat to go to the sea. The Bishop of Moray, then Prior of St. Andrews, and his factors, urged him for the teind thereof. His answer was, If they would have teind of that which his servants won in the sea, it were but reason, that they should come and receive it where his servants got the stock. And so, as was constantly affirmed, he caused his servants east the tenth fish into the sea again! Process of cursing was led against him, for non-payment of such teinds; which, when he contemned, he was delated to answer for heresy. It troubled him vehemently; and therefore he began to frequent the company of such as were godly. 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 appeared to be changed. He delighted in nothing but in hearing of reading—for himself could not read—and was a vehement exhorter of all men to concord, to quietness, and to contempt of the world. He frequented much the company of the Laird of Dun, John Erskine, ¹² whom God in those days had marvelously illuminated.

Upon a day, as the Laird of Lauriston, who yet lives, then being a young man, was reading the New Testament unto David Straton 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, David Straton suddenly, being as one ravished, platt (cast) himself upon his knees, and extending both hands and visage constantly to heaven a reasonable time, at length he burst forth in these words: ‘O Lord, I have been wicked, and justly mayst Thou abstract 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 Master Norman Gourlay, was produced in judgment in the Abbey of Holyroodhouse, the King himself, all clad in red, being present, great labors were made that David Straton should have recanted. But he, ever standing to his defense, and alleging that he had not offended, was adjudged unto the fire. When he perceived his danger, he asked grace of the King, which he would willingly have granted unto him. But the Bishops proudly answered, That the King’s hands were bound, and that the King had no grace to give to such as by their law were condemned.

So was he with Master Norman, after dinner, upon the twenty-seventh day of August, the year of God 1534, led to a place beside the Rood (Cross) of Greenside [at the Calton Hill of Edinburgh]; and there they two were both hanged and burned, according to the mercy of the Papistical Kirk! To the same diet were summoned others, of whom some fled to England, and so, for that present, escaped the death.

Notwithstanding this their tyranny, the knowledge of God did wondrously 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 trine. True Doctrine affirmed, and the vanity of the Papistical Religion openly rebuked. Amongst these were Dundee and Leith principals, against whom was made a very straight inquisition by David Beaton, the cruel Cardinal; ¹³ and diverse were compelled to abjure and burn their bills (make recantation), some in St. Andrews and some in Edinburgh. About the same time Captain Sir John Borthwiek was burned in figure (effigy), but, by God’s Providence, escaped their fury [to England]. 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. ¹⁴ What plagues she brought with her, and how they yet continue, such as are not blind may manifestly see!

The rage of those bloody beasts proceeded so far that the King’s Court itself escaped not the danger. In it diverse were suspected, and some accused. Yet ever still 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, as of Monks and Canons. John Lyn, a Grey Friar, left his hypocritical habit, and the den of those murderers, the Grey Friars. A Black Friar, called Friar Kyllour, set forth the history of Christ’s Passion in form of a Play, which he both preached and practiced openly in Stirling, the King himself being present upon a Good Friday in the morning. In this, 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 professed Jesus Christ His blessed Evangel.

This plain speaking so enflamed the hearts of all that bare the Beast’s Mark, that they ceased not, till Friar Kyllour, and with him Friar Beveridge, Sir of Duncan Symson, Robert Forrester, a Gentleman, and Dean Thomas Forrest, Canon Regular [in the Monastery of St. Colm’s Inch] and Vicar of Dollar, a man of upright life, all together were cruelly murdered in one fire, the last day of February, in the year of God 1558.

After this cruelty was used upon the Castle Hill of Edinburgh—to the effect that the rest of the Bishops might show themselves no less fervent to suppress the light of God than he of St. Andrews ¹⁵ was—two were apprehended in the Diocese of Glasgow. The one was named Jeronimus Russell, a Cordelier friar (Franciscan), a young man of a meek nature, quick spirit, and good letters; and one Kennedy, who passed not eighteen years of age, one of excellent injyne (genius) in Scottish poesy. To assist the Bishop of Glasgow in that cruel judgment, or at least to cause him dip his hands in the blood of the Saints of God, were sent Master John Lauder, Archdeacon of Teviotdale, Master Andrew Oliphant Secretary to Cardinal Beaton, and Friar Maltman, sergeants of Satan, apt for that purpose.

The day appointed to their cruelty having approached, the two poor saints of God were presented before those bloody butchers; and grievous were the crimes that were laid to their charge. Kennedy at the first was faint, and gladly would have recanted. But while place of repentance was denied 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. His countenance began to be cheerful, and, with a joyful voice, upon his knees, he said: ‘O Eternal God! How wondrous is that Love and Mercy that Thou bearest unto mankind, and unto me the most caitiff and miserable wretch above all others! Even now, when I would have denied Thee, and Thy Son, our Lord Jesus Christ, my only Savior, 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, answered: ‘This is your hour and the 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 ye shall see your own blindness to your everlasting confusion. Go forward and fulfill the measure of your iniquity! ’ While these servants of God thus behaved themselves, a variance arose betwixt the Bishop of Glasgow, Gawin Dunbar, and the Beasts that came from the Cardinal. The Bishop said, ‘I think it better to spare these men, than 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 Kirk and us; and so we will repute you, be ye assured.’ At which words, the faithless man, affrayed, adjudged the innocents to die, according to the desire of the wicked. The meek and gentle Jerome Russell comforted the other with many comfortable sentences, oft saying unto him: ‘Brother, fear not! More potent 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 never have end. Therefore let us contend to enter in unto our Master and Savior by the same Strait Way, which He hath trod before us. Death can not 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. ¹⁶

So far had that blinded and most vicious man, the Prince [James V.], given himself to obey the tyranny of those bloody beasts, that he had made a solemn vow that none should be spared that was suspect of heresy, yea, although it were his own son. Yet did not God cease to give to that blinded Prince documents (signs) that some sudden plague was to fall upon him, in ease he did not repent his wicked life. For after Sir James Hamilton of Finnart, Captain of Linlithgow Palace, was beheaded—justly or unjustly we dispute not—this vision came unto him, as he himself did declare to his familiars:— Sir James appeared unto him, having in his hand a drawn sword, with which from the King he struck off both arms, saying, ‘Take that, while (until) thou receivest a final payment for all thine impiety!’ This vision, with sorrowful countenance, he showed in the morn; and shortly thereafter died his two sons, both within the space of twenty-four hours, yea, some say, within the space of six hours.

How terrible a vision the said Prince saw, lying in Linlithgow, that night [in 1539] that Thomas Scott, Justice Clerk, died in Edinburgh, men of good credit can yet report. Affrayed at midnight, he cried aloud for torches, and raised all that lay beside him in the Palace, and told them that Tom Scott was dead; for he had been at him with a company of devils, and had said unto him these words: ‘O, woe 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 Scott pronounced before his death, men of all estates heard; and some that yet live can witness. His voice was ever, ‘Justo Dei judicio conde matus stun’ I am condemned by God’s just judgment. He was most oppressed for the delation and false accusation of such as professed Christ’s Evangel. Master Thomas Marjoribanks of Ratho, and Master Hugh Rigg of Carberry, then advocates, confessed this to Master Henry Bainaves. From the said Thomas Scott they came to him, as he and Master Thomas Bellenden [Scott’s successor as Justice Clerk] were sitting in Saint Giles Kirk, and asked him forgiveness in the name of the said Thomas.

None of these terrible forewarnings could mollify the heart of the indurate tyrant; and still the said Prince did proceed from impiety to impiety. For, in the midst of these admonitions, the King caused put hands on that notable man, Master George Balquhannan (Buchanan), ¹⁷ to whom, for his singular erudition and honest behavior, was committed the charge to instruct some of his bastard children. But by the merciful Providence of God he escaped, albeit with great difficulty, the rage of them that sought his blood, and remains alive to this day, in the year of God 1566, to the glory of God, to the great honor of his nation, and to the comfort of them that delight in letters and virtue. His singular work of David’s Psalms in Latin meter and poesy, besides many others, can witness the rare graces of God given to that man, which that tyrant, by instigation of the Grey Friars, and of his other flatterers, would altogether have devoured, if God had not provided remedy to His servant by escaping.

This cruelty and persecution notwithstanding, the Grey Friars, day by day, came farther into contempt. 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, made by Alexander, Earl of Glencairn, ¹⁸ yet alive, can witness, entitled—

‘AN EPISTLE DIRECTED FROM THE HOLY HERMIT OF ALARET (LORETTO, NEAR MUSSELBURGH) TO HIS BRETHREN THE GREY FRIARS. 19

‘I, Thomas, hermit in Larite, Saint Francis’ order do heartily greet, Beseeching you with firm intent, To be walkryfe (watchful) and diligent: For these Lutherians, risen of new, Our Order daily do pursue. These smaikis (mean fellows) do set their haill intent, To read the English New Testament. They say, we have them clean disceavit; Therefore, in haste they maun (must) be stoppit! Our state, “hypocrisie,” they prize (reckon), And us blaspheamis on this wyse:— Saying, That we are heretikes, And false, loud-lying mastiff tykes, Stout fishers with the Fiend’s net, The upclosers of Heaven’s yett (gate), Cankered corrupters of the Creed, Hemlock-sowers amongst good seed, Kirk men that are to Christ unkent, A sect that Satan’s self has sent!

CHAPTER 2

FROM THE DEATH OF JAMES V., ON 13TH DECEMBER 1542, TO THE COMPLETE ESTABLISHMENT IN POWER OF CARDINAL BEATON IN 1545.

Beaten with these and other reasons, they denied not but it may be read in the Vulgar Tongue, provided the translation were true. It was demanded, what could be reprehended in it? Much searching was made, and 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 (ajga>ph) they were dumb! Reasoned for the party of the Seculars, the Lord Ruthven—father to him that prudently gave counsel to take just punishment upon that knave Davie (David Rizzio), for that lie had abused the unhappy King Harry [Lord Darnley] in more cases than one—a stout and a discreet man in the cause of God, and Master Henry Bainaves, an old professor. For the part of the Clergy, one Hay (?), the Dean of Restalrig, and certain old bosses ³ with him.

The conclusion was, the Commissioners of Burghs, and a part of the Nobility, required of the Parliament that it might be enacted: ‘That it shall be lawful to every man to use the benefit of the translation which they then had of the Bible and New Testament, together with the benefit of other treatises containing wholesome doctrine, unto such time as the Prelates and Kirkmen shall set forth unto them a translation more correct.’ The Clergy thereto long repugned; but in the end, convicted by reasons and by multitude of votes in their contrary, they also condescended; and by Act of Parliament [15th March 1543] it was made free to all men and women to read the Scriptures in their own tongue, or in the English tongue; and so were all Acts made in the contrary abolished.

This was no small victory of Christ Jesus, fighting against the conjured enemies of his Verity; no small comfort to such as before were held in such bondage, that they durst not have read the Lord’s Prayer, the Ten Commandments, nor the Articles of their Faith, in the English tongue, but they should have been accused of heresy. Then might have been seen the Bible lying almost upon every Gentleman’s table; and 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, and say, ‘This has lain hid under my bed-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 clone of many to make court thereby; for all men esteemed the Governor to have been the most fervent Protestant 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 the abuses of that Roman Antichrist.

The fame of our Governor, the Earl of Arran, was spread in diversee countries, and many praised God for him. [In 1542] King Harry of England sent unto him his Ambassador, Sir Ralph Sadlet, who lay in Edinburgh a great part of the summer. ⁴ His commission 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. For to King Harry, of Jane Somer (Lady Jane Seymour), after the death of Queen Katharine, and of all others that might have made his marriage suspect, was given a son, Edward the Sixth, of blessed memory, older some years than our Mistress, and unto us was left a Queen. This wonderful Providence of God caused men of greatest judgment to enter into disputation with themselves whether, 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 Harry were so large, and his demands so reasonable, that all that loved quietness were content therewith. [In March, 1543] there were sent from our Parliament to King Harry in commission, Sir William Hamilton of Sanquhar, Sir James Learmonth of Dairsie, and Master Henry Bainaves, advocate, of Hal-hill. They long remained in England, and so travailed that all things concerning the marriage betwixt Edward the Sixth and Marie, Queen of Scots, were agreed upon, except the time of her deliverance to the custody of Englishmen. In Scotland remained Master Sadlet. The hands of our Lords were liberally anointed, besides other commodities promised, and of some received; and diverse prisoners taken at Solway Moss were sent home ransom free, upon promise of their fidelity. How this promise was kept, the issue will witness.

In the end, so well were all contents the Cardinal, the Queen-Dowager, and the faction of France ever excepted that solemnly, in the Abbey of Holyroodhouse, was the Contract of Marriage betwixt the persons aforesaid read in public audience, subscribed, sealed, and approved of the Governor and the Nobility. And that nothing should lack that might fortify the matter, was Christ’s Body Sacred, as Papists term it, broken betwixt the Governor and Master Sadler, Ambassador, and received of them both as a sign of the unity of their minds, inviolably to keep that contract in all points, as they looked of Christ Jesus to be saved, and to be reputed men worthy of credit before the world.

These things newly ratified, our merchants made frack (ready) to sail, and to their traffic, which by the troubles of war had some years been hindered. From Edinburgh were freighted twelve ships, richly laden, according to the wares of Scotland. From other towns and ports departed others, which all arrived upon the coasts of England towards the south, to wit, in Yarmouth, and entered not only within Roads, but also within Ports, where ships might be arrested. And because of the late contracted amity and gentle entertainment that they found at the first, they made no great expedition (haste). But being, as they supposed, in security, in merriness they spent the time, abiding upon the wind.

In the meantime, arrives from France to Scotland John Hamilton, the Abbot of Paisley, called bastard brother to the Governor, whom yet many esteemed son to George Crichton, the old Bishop of Dunkeld, and with him Master David Panter, who after was made Bishop of Ross. The bruit of the learning of these two, and their honest life, and their fervency and uprightness in religion, was such, that great hope there was that their presence should have been comfortable to the Kirk of God. For it was constantly affirmed of some, that without delay, the one or the other would occupy the pulpit, and truly preach Jesus Christ. But few days disclosed their hypocrisy. 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 Guillaume was inhibited to preach, and so departed to England, and John Rough to Kyle, a receptacle of God’s servants of old. The men of counsel, judgment, 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, were the Laird of Grange aforesaid, Master Henry Belnaves, ⁵ Master Thomas Bellenden, and Sir David Lyndsay of the Mount; men by whose labors he was promoted to honor, and by whose counsel 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, that it proceeded from love of those virtues that were supposed to have been in him. Of the number of those that were threatened, were Master Michael Durham, Doctor in Medicine, Master David Borthwick [afterwards King’s Advocate], David Forrest [General of the Mint], and David Bothwell; who counseled the Governor to have in his company men fearing God, and not to foster wicked men in their iniquity, albeit they were called his friends, and were of his surname of Hamilton. This counsel, understood by the aforesaid Abbot, and by the Hamiltons, who then repaired to the Court, as ravens to the carrion, in plain words it was said: ‘My Lord Governor or 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 than to have been so entreated: but the speaker was allowed for his bold and plain speaking. And so 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. These were the first fruits of the Abbot of Paisley, his godliness and learning! But hereafter we will hear more.

All honest and godly men banished from the Court, the Abbot of Paisley and his Council began 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 any jot, he suffered the authority of the Pope to be violated or called in doubt within this Realm: considering that thereupon only stood the security of his own right to the succession of the Crown; for by God’s Word could not be made good the divorcement of his father from Elizabeth Home, his father’s first wife, and so would his father’s second marriage [to Janet Beaton, mother of the Governor], Elizabeth Home being alive, be judged null, and he declared bastard.

The unhappy man, beaten with these temptations, rendered himself to the appetites of the wicked. He quietly stole away from the Lords that were with him in the Palace of Holyroodhouse, passed to Stirling, subjected himself to the Cardinal and to his counsel, received absolution, renounced the profession of Christ Jesus, His Holy Evangel, and violated his oath that before he had made, for observation of the Contract and League with England. ⁶

At that time [on 9th September 1543] was our Queen Marie crowned, and new promise made to France. The certainty hereof coming to King Harry of England, our Scottish ships were stayed, the sails taken from the rays (yards), and the merchants and mariners were commanded to sure custody. New commission was sent to Master Sadler, who still remained in Scotland, to demand the Renewed cause of that sudden alteration, and to travail difficulties by all means possible, that the Governor with Henry

VIII. might be called back to his former godly purpose, and that he would not do so foolishly and in-honestly 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 he would expose Scotland to the hazard of fire and sword. But nothing could avail; the Devil kept fast the grip that he got, yea, even all the days of the said Earl’s government. For the Cardinal got his eldest son in pledge, whom he kept in the Castle of St. Andrews, until the day that God’s hand punished his pride.

King Harry, perceiving that all hope of the Governor’s repentance was lost, called back his Ambassador, and that with fearful threatenings, as Edinburgh after felt; denounced war; made our ships prizes, and merchants and mariners lawful prisoners, which, to the burghs of Scotland, was no small herschip (loss). But thereat did the Cardinal and the Priests laugh, and jestingly said: ‘ When we shall conquer England, the merchants shall be recompensed!’ The summer and the harvest passed over without any notable thing. The Cardinal and the Abbot of Paisley parted the prey amongst them; and the abused Governor bore the name only.

The Cardinal with his craft prevailed on every side; so that the Scots proverb was true in him, ‘So long runs the fox, as he foot has.’ ⁷ Whosoever would not play to him the good valet, was reputed amongst his enemies.

Whether it was at this journey that the bloody butcher [Cardinal Beaton] executed his cruelty upon the innocent persons in Saint Johnestoun (Perth), we can not affirm; neither yet therein study we to be curious. Rather we travail to express the verity, whensoever it was done, than scrupulously and exactly to appoint the times, which yet we omit not when the certainty occurs. The verity of that cruel fact is this:

On St. Paul’s Day [25th January 1544], before the first burning of Edinburgh [in May of that year], came to Saint Johnestoun the Governor and the Cardinal, and there, upon envious delation, were a great number of honest men and women called before the Cardinal and accused of heresy. Albeit they could be convict of nothing but only of suspicion that they had eaten a goose upon Friday, yet 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 names of the men that were hanged were James Hunter Robert Lamb, William Anderson, James Rannelt, burgesses of St. Johnestoun. At the same time were banished Sir Henry Elder [a priest], John Elder, Walter Piper, Laurence Pullar, with diverse others, whose names came not to our knowledge.

The Cardinal, that sworn enemy to Christ Jesus, and unto all in whom any spunk of true knowledge appeared, had diverse about that same time in prison. Among these was John Roger, a Black Friar, godly and learned; one that fruitfully preached Christ Jesus, to the comfort of many in Angus and Mearns. That bloody man caused murder Roger in the ground of the Sea-Tower of St. Andrews, and then caused to east him over the Craig, spreading a false bruit, ‘That John, seeking to fly, had broken his own craig’ (neck).

Thus ceased not Satan, by all means, to maintain his Kingdom of Darkness, and to suppress the light of Christ’s Evangel. But potent is He against whom they fought: for, when the wicked were in greatest security, then began God to show His anger. On the third day of May 1544, without knowledge of such as should have had the care of the Realm, was seen a great navy of ships arriving towards the Firth of Forth. The posts came to the Governor and Cardinal, who both were in Edinburgh, [telling] what multitude of ships were seen, and what course they took. This was upon the Saturday before noon. Question was had, what should they mean? Some said, No doubt they are Englishmen, and we fear they shall land. The Cardinal stripped (mocked) and said: ‘It is but the Island Fleet. They are come to make a show, and to put us in fear. I shall lodge all the men-of-war in my een (eyes) that shall land in Scotland!’ Still sits the Cardinal at his dinner, even as there had been no danger appearing. Men convene to gaze upon the ships, some to the Castle Hill, some to the Crags, and other places eminent. But there was no question, ‘With what forces shall we resist, if we be invaded?’ Soon after six hours at night, there were arrived and had east anchor in the Roads of Leith more than two hundred sail. Shortly after, the Admiral shot a flote-boat (sent out a pinnace), which, from Granton Crags till by-east Leith, sounded the deep, and so returned to her ship. Hereof were diverse opinions. Men of judgment foresaw what it meant; but no credit as given to any that would say, ‘They mind to land.’ And so passed all men to their rest, as if these ships had been a guard for their defense!

Upon the point of day, on Sunday the fourth of May, the English addressed themselves for landing; and they ordered their ships so that a galley or two laid their snouts to the crags. The small ships, called Pinnaces, approached as near as they could. The great ships discharged their soldiers into the smaller vessels; and these, by boats, set upon dry land before ten hours ten thousand men, as was judged, and more. The Governor and Cardinal seeing then the thing they could not, or, at least, would not, believe before, after they had made a brag to fight, fled as fast as horse could carry them; and, after that, they approached not within twenty miles of the danger. The Earl of Angus and Sir George Douglas, his brother, were that night freed of ward —they were in Blackness Castle. The said Sir George in merriness said: ‘I thank King Harry and my gentle masters of England!’

The English army betwixt twelve and one hours entered Leith, and found the tables covered, and the dinners prepared, with 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 Berwick and the Borders, two thousand horsemen. When these were somewhat reposed, the army upon the Wednesday marched towards the town of Edinburgh, spoiled and burned the same, and so did they the Palace of Holyroodhouse. The horsemen took the House of Craigmillar, and got great spoils therein; for, being judged the strongest house near the town, after the Castle of Edinburgh, all men sought to save their moveables therein. But the stoutness of the Laird, Sir Simon Preston, gave it over without shot of hagbut (musket), and for his reward he was caused to march upon his feet to London. He is now [1566] Captain of Dunbar and Provost of Edinburgh.

The Englishmen seeing no resistance, hurled cannons by force of men up the causeway [of the High Street] to the Butter-Tron [at the head of the West Bow] and above, and hazarded a shot at the fore-entry of the Castle. But that was to their own pains; for they, lying without trench or gabion (earthwork), were exposed to the force of the whole ordnance of the Castle, which shot, and that not all in vain. The wheel and axle-tree of one of the English cannon were broken, and some of their men slain; and so they left with small honor that enterprise, taken rather of rashness than of any advised counsel. When the most part of the day they had spoiled and burned, towards night they returned to Leith, and upon the morrow to Edinburgh, and executed the rest of God’s judgments for that time. So, when they had consumed both the towns, they laded the ships with the spoils thereof, and by land returned to Betwick, using the country for the most part at their own pleasure. ⁸

This was a part of the punishment which God took upon the Realm for the infidelity of the Governor, and for the violation of his solemn oath. But this was not the end.

The Realm was now divided into two factions. The one favored France; the other the League lately contracted with England. The one did in no things thoroughly credit the other; so that the country was in extreme calamity. To the Englishmen were delivered diverse Strengths, such as Caerlaverock, Lochmaben, and Langholm; and the most part of the Borders were confederate with England. At Ancrum Muir, in February 1544, was Sir Ralph Evers, 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 to the Common wealth; for in the month of June 1545, Monsieur de Lorge Montgomerie with bands of men of war came from France for a further destruction to Scotland. Forward go they towards Wark Castle in Northumberland even in the midst of harvest. The Cardinal’s banner was that day displayed and all his feeallis (dependants) 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 in the pock (bag) again, and they after a show returned with more shame to the Realm, than scaith to their enemies. The Black Book of Hamilton makes mention of great vasselage (feats of arms) done at that time by the Governor and the French Captain. But such as with their eyes saw the whole progress, know that to be a lie, and do repute it among the venial sins of that race, 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 entreated, that few returned to France again with their lives.

49 The Cardinal had then almost fortified the Castle of St. Andrews, which he made so strong, in his opinion, that he regarded neither England nor France.

CHAPTER 3

FROM GEORGE WISHART’S ARRIVAL IN SCOTLAND IN 1544 TO HIS MARTYRDOM IN MARCH 1546, AND THE RETRIBUTORY MURDER OF CARDINAL BEATON TWO MONTHS LATER.