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This our Confession was publicly read, first in audience of the Lords of Articles, and after in 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 others of the Temporal Estate, who were commanded in God’s name to object, if they could, 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 the Papistry, and impugned our affirmatives: but while that no objection was made, there was a day appointed to voting in that and other heads. Our Confession was read, every article by itself, over again, as they were written in order, and the votes of every man were required accordingly. of the Temporal Estate only voted in the contrary, the Earl of Athole,†1 the Lords Somerville†2 and Borthwick;†3 and yet for their dissenting 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 Estates, by their public votes, affirmed the doctrine; and many, the rather, because that the Bishops would nor dared say nothing in the contrary; for this was the vote of the Earl Marischall,†1—“It is long since I have had some favor unto the truth, and since that I have had a suspicion of the Papistical religion; but, I praise my God, this day hath fully resolved me in the one and the other. For seeing that my Lords Bishops, who for their learing can, and for the zeal that they should bear to the verity, would, as I suppose, gainsay any thing that directly is opposed to the verity of God; seeing, I say, my Lords Bishops here present speaks nothing in the contrary of the doctrine proposed, I can not but hold it to be the very truth of God, and the contrary to be deceitful doctrine. And therefore, so far as in me lies, I approve the one and damn the other: And do further 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 may vote, as it were by way of protestation, that if any persons ecclesiastical shall after this oppose themselves to this our Confession, that they have no place nor credit, considering that they having long advisement, 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 repute rather one that loveth his own commodity and the glory of the world, then 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;†1 the tenors whereof follows:—
IN the Parliament held at Edinburgh, the tenth of July, the year of God JM five hundred threescore years, 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 Estates then being present: the which day, for as much as Almighty God by his most true and blessed word, hath declared the reverence and honor which should be given to him: and, by his Son Jesus Christ, has declared the true use of the Sacraments, willing the same to be used according to his will and word: By the which it is notour and perfectly known that the Sacraments of Baptism and of the body and blood of Jesus Christ, hath been in all times bygone corrupted by the Papistical Church, and by their usurped ministers; and presently, notwithstanding the Reformation already made according to God’s word, yet nonetheless there is some of the same Pope’s Church that stubbornly perseveres in their wicked idolatry, saying Mass, and Baptizing conformed to the Pope’s Church, profaning thereby the Sacraments aforesaid, in quiet and secret places, regarding thereby neither God nor his word: Therefore it is statute and ordained in this present Parliament, that no manner of person nor persons, in any time coming, administrate any of the Sacraments aforesaid secretly, or any other 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, [movable and unmovable,] and punishing of their bodies at the discretion of the Magistrates, within whose jurisdiction such persons happiness to be apprehended, for the first fault; banishing of the Realm, for the second fault; and justifying to the dead, for the third fault: And ordains all Sheriffs, Stewart’s, Bailiffs, and their deputies, Provosts, and Bailiffs of Burghs, and others judges whatsoever, within this Realm, to take diligent suit and inquisition within their bounds, where any such usurped ministry is used; Mass saying, or they that be present at the doing thereof, ratifying and approved the same, and take and apprehend them, to the effect that the pains above written may be execute upon them.
Extractum de libro Parliamenti, per me, etc.
(Sic subscribitur,)
Jacobus MCgill.†1
IN the Parliament held at Edinburgh, the tenth day of July, the year of God JM VC lx years, and thereafter continued to the first day of August next thereafter following, with continuation of days, upon the xxiv of the said month of August:†3 the three Estates, then being present, understanding that the jurisdiction and authority of the
Bishop of Rome, called the Pope, used [with]in this Realm in times past, hath [not only been contumelious to the Eternal God, but also] very hurtsome and prejudicial to our Sovereign’s authority, and common well of this Realm: Therefore hath statute and ordained, that the Bishop of Rome, [called the Paip,] have no jurisdiction nor authority [with]in this Realm in times coming; and that none of our said Sovereign’s subjects suit or 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 Barratry; that is to say, proscription, banishment, and never to enjoy honor, 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 according to the laws of this Realm: And the furnishers of them with finance of money, and purchasers of their title of right, or maintainers and 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 aformentioned.Extractum, etc.
These and other things orderly done in lawful and free Parliament,†1 we directed to France, to our Sovereign’s, Sir James Sandilands, Lord of Saint John,†2 with the Acts of the said Parliament, that by them they might be ratified according to the promise of their Highness Commissioners made to us, as by the Contract of Peace most evidently may appear. But how the said Lord of Saint John was entreated we wish not rehearse; but always no Ratification brought he unto us.†3 But that we little regarded, or yet do regard; for all that we did was rather to show our debtfull obedience, than to beg of them any strength to our Religion, which from God hath full power, and needeth not the suffrage of man, but in so far as man hath 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 and a privy convention, and no lawful Parliament. Their reasons are, the King and Queen were in France; there was neither sceptre, sword, nor crown born, &c., and some principal Lords were absent. We answer, That we rather wish the Papists to be quiet, nor too curiously to travel in that head; for it may be, that while they think to hurt us, they take 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 Estates 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, even as if our Sovereign’s had been their 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 diverse cities in one instant, than that they can be in diverse Realms. Hitherto we have understood, that wheresoever the Counsellors of the King, with his power and commission, are assembled to do any thing at his commandment, that there is the Kings 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 then anything that we can lose by the insufficiency of that Parliament; which not the less we are bold to affirm, to have been more lawful, and more free than any Parliament that they are able to produce this hundred year before it, or yet any that hath ensued since it was; for in it, the votes of men were free, and given of conscience: in others they were bought or given at the devotion of the 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 glorious vain ceremony, than a substantial point of necessity, required to a lawful Parliament; and the absence of some prejudges not the powers of the present, 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 Mr. John Wynrame†1 Superior of St. Andrews, Master John Spottiswood, John Willock, Mr. John Douglas Rector of St. 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 Doctrin; which they did and presented to the Nobility, who did peruse it many days. Some approved it, and willed the same have been set forth by a law. Others, perceiving their carnal liberty and worldly commodity somewhat to be impaired thereby grudged, insomuch that the name of the Book of Discipline became odious unto them. Every thing that was opposed to their corrupt affections, was termed in their mocking, “devote imaginations.” the cause we have before declared; some were licentious; some had greedily gripped to 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 hanged, as by the Preachers they were often rebuked. the chief great man that had professed Christ Jesus, and refused to subscribe the Book of Discipline, was the Lord Erskine;†2 and no wonder, for besides that he has a very Jezebel 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 possesses. Assuredly some of us have wondered how men that profess godliness could of so long continuance hear the threatenings of God against thieves and against their houses, and knowing themselves gulity in such things, as were openly rebuked, and that they never had remorse of conscience, neither yet intended to restore any things of that, which long they had stolen and taken. There was 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 none ears.” Yet the same Book of Discipline was subscribed by a great part of the Nobility: to wit, the Duke’s Grace, the Earl of Arran, the Earls Argyle, Glencairn, Marischall, Menteith, Morton, Rothes, Lord James, now Earl of Murray; Lords Yester, Boyd, Ochiltree; Master of Maxwell,†1 Lord Lyndesay elder, and the Master now Lord;†2 Barons Drumlanrig, Lochinvar, Garleis, Bargany; Mr. Alexander Gordon Bishop of Galloway, Alexander Campbell Dean of Murray, with a great number more, subscribed and approved the said Book of Discipline,†3 in the Tollbooth of Edinburgh, the twenty-seventh day of January, the year of God JM VC threescore years, by their approbation, in these words:—
“WE which have subscribed these presence, having advised with the Articles herein specified, and as is above mentioned, from the beginning of this Book, thinks the same good,and conformed to God’s word in all points, conformed to the notes and additions thereto added; and promises to set the same forward at the uttermost of our powers, providing that the Bishops, Abbots, Priors, and others Prelates and beneficed men, which else have adjoined themselves to us, enjoy the revenues of their benefices during their lifetimes, 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 will after hear.
Shortly after the said Parliament, were sent from the counsel Ambassadors to England, the Earls Morton and Glencairn, 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 forane invasion, and to propone the Earl of Arran (who then was in no small estimation with us) to the Queen of England in marriage.†1
That same time was the Castle of Semple†2 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 Arran, 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 there 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 any resolute answer,†1 began to gather new bands of throat-cutters, and to make great preparation for ships. They further sent before them certain practicers (amongst whom the Lord Seytoun,†2 who had departed with the French out of Leith was one) to rouse up new troubles within this Realm. And all this came partly of the malice of the house of Guyse, who had avowed to revenge the displeasure of their sister, both upon England and Scotland, and partly by instigation of proud Beaton, falsely called Bishop of Glasgow, of Dury, Abbot of Dunfermling, Saul’s Seytoun,†3 and Mr. John Sinclair, Dean of Restalrig,†4with such others of the French faction,†1 who had openly spoken, that they had refused all portion of Scotland, unless that it were under the government of a French man. “Recompense them, O Lord, as thou knowest most expedient for thy own glory, and for the perpetual shame of all traitors to their common-wealth.”
The certain knowledge of all these things came to our ears, whereupon many were frightened; for diverse 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; for they assured us in God’s name, that God should 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, in whose power the disposition of kingdoms stands. 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 potent hand of God from above sent unto us a wonderful and most joyful deliverance: For unhappy Francis, husband to our Sovereign, suddenly perishes of a rotten ear. But because the death of that child 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 entreat the same somewhat more largely. These cruel and conjured enemies of God, and of all godliness, the Duke of Guyse, the Cardinal of Lorraine, and their faction, who then at their own appetite played the tyrants in France, had determined the destruction†1 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, convened the King, unhappy Francis, the Queen our Sovereign, and the Queen Mother, the Duke of Guyse, with all his faction, the King of Navar, and the Prince his brother.†2 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 Navar and the Prince were constitute 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 tha garrisons of the Guysians: miserable men were daily brought in to suffer judgment, but none was suffered to depart forth but at the devotion of the tyrants. And so they proceeded till the tenth or twelfth†3 of December, when that they thought time to put their bloody counsel in execution, and for that purpose conclusion was taken that the King should depart 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 butts put on, he sitting at the Mass, immediately thereafter to have departed, and so their tyranny to have begun,—when all things, we say, were into this readiness to shed the blood of innocents, the Eternal, our God, who ever watches for the preservation of his own, began to work, and suddenly did put his own work in execution. [Corrected by Mr. George.†1] 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 house, laid upon a pallet unto such time as a canopy was set up unto him; where he lay till the fifteen day of December, in the year of God JM VC threescore years,†2 when his glory perished, and the pride of the stubborn heart evanished in smoke. And so was the snare broken, the tyrants disappointed of their cruelty; those that were 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.
“Oh! 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 thy inestimable benefits.” the godly in France, upon this sudden death, set forth in these verses an admonition to Kings:—
AD HUJUS TEMPORIS MONARCHAS PROTREPTICON CARMEN.†1
Consiliis Christum oppugnans et fraudibus, ingens
Regum ille terror Carolus:
Ipsis ridiculis pueris, furiosus, et excors,
Totus repente corruit.
Tuque Henrice, malis dumb consultoribus utens,
Sitis piorum sanguinem:
Ipse two vecors, inopina, cde peremptus
Terram imbuisti sanguine.
Henrici deinceps, sectans vestigia patris
Franciscus inflix puer,
Clamantem Christum surda dumb negligit aure,
Aure putrefacta corruit.
Versuti, fatui, surdi, hæc spectacula, Reges,
Vos sapere vel mori jubent.
The meaning whereof is, that Charles— King Charles that tyrant terrible,
Withstanding Christ with wit and craft,
As mocking stock most miserable,
Ended at once raging and daft.†1
Then Henry through evil company,
Thirsting the blood of godly men,
With his own blood, shed suddenly,
Was made to wait the end ye ken.†2
Last, Francis, that unhappy child,
His Father’s footsteps following plain,
To Christ crying, deaf ears did yeild,
A rotten ear then was his bane.
O crafty, deaf, and foolish Kings,
These fearful judgments gone before you,
Bids you be wiser in your reigns,
Or shameful death will soon devour you.
The death of this King made great alteration in France, England, and Scotland. France was erected in some hope, that the tyranny of the Guysians should no longer reign above them, because that 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 regiment:which lifted up as well the Duke of Guyse, as the cruel Cardinal for a season.
The Queen of England and the Council, remitted our Ambassadors with answer, “That she would not marry hastily, and, therefore, willed the Council of Scotland, and the Earl of Arran, aformentioned, not to depend upon any hope thereof.”†1 What motives she had, we omit.
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 Ayr†2 was one,) that they perceived God to fight for us. the Earl of Arran himself did more patiently abide the repulse of the Queen of England, because that he was not altogether without hope that the Queen of Scotland bore unto him some favor. 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 of her received. Answer was returned to the said Earl, after the which he made no further pursuit in that matter: and yet, not the less, he bore it heavily in heart,†3 and more heavily than many would have wished.
The certainty of the death aformentioned was signified unto us both by sea and land. By sea received John Knox (who then had great intelligence both with the churches,†4 and some of the Court of France) letters, that the King was mortally seek, and could not well escape the death. Which letters received, that same day at afternoon, he passed to the Duke’s Grace, to his own lodging at the Church of Feild,†1 [with] whom he found the Lord James in conference together, (the Earl of Arran 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 never hath yet abused me: it is the same gentleman that first gave us knowledge of the slaughter of Harry King of France; and showed unto them the letter, but would not express the man’s name. While they were reasoning in diverse purposes; and he upon the one part comforting them, and they upon the other part comforting him, (for he was in no small heaviness by reason of the late death of his dear bedfellow, Marjorie Bowes,)†2 while (we say) they three were familiarly coming together, there came a messenger from the Lord Grey,†3 forth of Berwick, with letters, assuring him of the death of the King of France. Which divulged and noised abroad, a general Convention of the whole Nobility was appointed to be held at Edinburgh the fifteen†4 day of January following, in the which the Book of Discipline was perused newly our again, for some pretended ignorance, by reason they had not heard it.
In that assembly was Master Alexander Anderson, sub-principal of Aberdeen,†5 a man more subtill and crafty than either learned or godly, called, who refused to dispute in his faith, abusing a place of Tertullian to clock his ignorance. It was answered unto him, That Tertullian should not prejudge the authority of the Holy Ghost, who, by the mouth of Peter, commands us to give reason for our faith to every one that requires the same of us. It was further answered, That we neither required him neither yet any man to dispute in any pointe concerning our faith, which was grounded upon God’s word, and fully expressed within 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, 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 upon him the office of Christ; the hearers to commit damnable idolatry, and the opinion of it conceived to be derogation, and as it were, annulling of Christ’s death.” While that the said Master Alexander denied that the priest took upon him Christ’s office, to offer for sin, as was 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 et vero, pro peccatis meis, pro peccatis totius Ecclesiæ vivorum et mortuorum, &c.†1 “Now, (said the reasoner,) if to offer 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 the priest, proudly takes the same upon him, let your own book witness.” the said Master Alexander answered, “Christ offered the propitiatory, and that could none do but he; but we offer the remembrance.” To which 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 hundred places of your Papistical Doctors, this proposition is affirmed, ‘The Mass is a sacrifice propitiatory.’ But, to 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 fails no oblivion: and if ye will yet 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 and commandment ye have 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,’ &c. 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 usurption, and no lawful power.” the said Master Alexander being more than astonished, would have shifted; but then the Lords willed him to answer directly. To which he answered, “That he was better seen in philosophy, than in theology.” Then was commanded Master John Lesley, (who then was Parson of Une, and now Lord Abbot of Lundores,)†1 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 Canon Law: and the greatest reason that ever I could find there, is Nolumus and Volumus.” And yet we understand that now he is the only patron of the Mass. But it is no marvel, for he understood that he is a Priest’s get; and therefore we should not wonder albeit that the old trowane verse be true, Patrem sequitur so 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 Abbacies so richly doted 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; [The lying Dean of Restalrig, called Sinclair.†2] but that all that we did, we did by fine force; when that the whole Realm knows, that we ever required them to speak their judgments freely, not only promising unto them protection and defense, 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 leasingis of such as in all things show themselves 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;†3 and a Parliament was appointed to begin the twenty 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, throughout England to France.) 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 forewarned, 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. That she should have Mass publicly, he affirmed that he should never consent: but to have it secretly in her chamber, who could stop her? the danger was shown; and so he departed.
The Election of the Superintendents hereafter followed in this manner:†1—
†2
First was made a Sermon, in the which these Heads were entreated. First, the necessity of Ministers and Superintendents. 2. the crimes and vices that micht unable them [of the ministry]. 3. the virtues required in them. And last, Whether such as by public consent of the Church were called to such Office, micht refuse the same.
The Sermon finished, it was declared by the same Minister, (maker thereof,) that the Lords of Secrete Council had given charge and power to the Churches of Lothian, to choose Mr. John Spottiswood†3 Superintendent; and that sufficient warning was made by public edict to the Kirks of Edinburgh, Linlithgow, Stirling, Tranent, Haddington, and Dunbar; as also to Earls, Lords, Barons, Gentlemen, and others, having, or who micht claim to have vote in Election, to be present that day, at that same hour: And, therefore,inquisition was made, Who were present, and who were absent.
After was called the said Mr. John, who answering; the Minister demanded, If any man knew any crime or offense to the said Mr. John, that might unable him to be called to that office? And this he demanded thrice. Secondly, Question was moved to the whole multitude, If there was any other whom they would put in Election with the said Mr. John. the people were asked, If they would have the said Mr. John Superintendent? If they would honor and obey him as Christ’s Minister? and comfort and assist him in every thing pertaining to his Charge? They Answered.—We will; and we do promise unto him such obedience as becometh the sheep to give unto their Pastor, so long as he remains faithful in his office.
The Answers of the People, and their consents received, these Questions were proponed unto 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 labors?
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 sick to be promoted to this Office and charge, for any respect of worldly commodity, riches or glory?
Answer.—God knows the contrary.
Question.—Believe ye not that the doctrine of the Prophets and Apostles, contained in the books of the Auld and New Testaments, is the only true and most absolute foundation of the universal Church of Christ Jesus, insomuch 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 expressly contained in the same.
Question.—Is not Christ Jesus Man of Man, according to the flesh, to wit, the Son of David, the Seid of Abraham, conceived by the Holy Ghost, born of the Virgin Mary his mother, the only Head and Mediator of his Church?
Answer.—He is, and without him there is nouther 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 him in the unity of his Godhood, to be God above all things, blessed for ever.
Question.—Shall not they whom God in his eternal counsel hath elected, be called to the knowledge of his Son, our Lord Jesus? And shall not they, who of purpose are elected in this life, be justified? And is not justification and free remission of sins obtained in this life by free grace? Shall not this glory of the sons of God follow in the general resurrection, when the Son of God shall appear in his glorious majesty?
Answer.—I acknowledge this to be the doctrine of the Apostles, and the most singular comfort of God’s children.
Question.—Will ye not contain yourself in all doctrine within the bounds of this foundation? Will ye not study to promote the same, alsweill 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, will ye not oppose and convince the gainsayers and teachers of men’s inventions?
Answer.—That I do 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, requires that your conversation and behavior 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 scandalous to the glorious Evangel of Jesus Christ.
Question.—Because ye are a man compassed with infirmities, will ye 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 to be a man subject to infirmity, and one that hath need of correction and admonition; and therefore I most willingly submit and subject my self to the wholesome discipline of the Church; yea, to the discipline of the same Church by the which I ame 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 the which, if I be found inobedient, I confess myself most worthy to be ejected not only from this honor, but also from the society of the Faithful, in case of my stubborness: For the vocation of God to bear charge within his Church, maketh not men tyrants, nor lords, but appoints them Servants, Watchmen, and Pastors of the Flock.
This ended, Question may be asked again of the Multitude.
Question.—Require ye any further of this your Superintendent?
If no man answer, let the Minister proceed. Will ye not acknowledge this your Brother, for the Minister of Christ Jesus? Will ye not reverence the word of God that proceeds 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, against all such as wickedly would rebel against God and his holy ordinance?
The People answereth.—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 also be urged with this.—Ye have heard the duty and profession of this your 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 in earth, thou that art the Eternal Son of the Eternal Father, who hath not only so loved thy Church, that for the redemption and purgation of the same, thou hath humbled thyself to the death of the Cross; and thereupon hath shed thy most innocent blood, to prepare to thyself a Spouse without spot; but also, to retain this thy most excellent benefit in memory, hath 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, Teicher, and High Priest to thy own flock; and sent unto this our Brother, whom in thy name we have charged with the chief care of thy Church, within the bounds of Lothian, 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 fauld, 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 dregs of superstition and idolatry which yet rests within this Realm, being purged and removed, we may all not only have occasion to glorify thee our only Lord and Savior, 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 and King, and only Bishop, we are taught to pray, saying, “Our Father that art in heaven, &c.”
The prayer ended, the rest of the Ministers, if any be, and Elders of that Church present, in sign of their consents, shall take the elected by the hand, and then the chief Minister shall give the benediction, as follows:—
God, the Father of our Lord Jesus Christ, who hath commanded his Evangel 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 strengthened 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 thy own conscience in the day of the Lord Jesus; to whom,with the Father, and the Holy Ghost, be all honor, praise, and glory, now and ever. So be it.
THE LAST EXHORTATION TO THE ELECTED.
Take head to thy self, and unto the Flock committed to thy charge; feed the same carefully, not as it were of compulsion, but of very love, which thou bear to the Lord Jesus. Walk in simplicity and pureness of life, as it becometh the true servant and ambassador of the Lord Jesus. Usurp not dominion nor tyrannical rule over thy brethren. Be not discouraged in adversity, but lay before thyself the example of 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 jugement. If any thing succeed prosperously in thy vocation, be not puffed up with pride; neither yet flatter thy self as that the good succes proceeded from thy virtue, industry, or care: But let ever that sentence of the Apostle remain in thy heart; “What hath thou, which thou hath not received? If thou hath received, why gloriest thou?” Comfort the afflicted, support the pure, and exhort others to support them. Be not solist for things of this life, but be fervent in prayer to God for 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 shall thou shortly obtain the victory, and shall receive the crown promised, when the Lord Jesus shall appear in his glory, whose Omnipotent Spirit assist thee and us unto the end. AMEN.
Then sing the twenty-third Psalm.
Before that there was any public face of a true Religion within this Realm, it pleased God of his great mercy, to illuminate the hearts of many private persons, so that they did perceive and understand the abuses that were in the Papistical Church, and thereupon withdrew themselves from participation of their idolatry. And because the Spirit of God will never suffer his own to be idle and void of all religion, men began to exercise themselves in reading of the Scriptures secretly within their own houses; and variety of persons could not be kept in good obedience and honest fame, without Overseers, Elders, and Deacons: And so began that small flock to put themselves in such order, as if Christ Jesus had plainly triumphed in the midst of them by the power of his Evangel. And they did elect some to occupy the supreme place of exhortation and reading, some to be Elders and helpers unto them, for the oversight of the flock: And some to be Deacons for the collection of alms to be distributed to the poor of their own body. of this small beginning is that Order, which now God of his great mercy hath given unto us publicly within this Realm. of the principals of them that were known to be men of good conversation and honest fame in the privy Church, were chosen Elders and Deacons to rule with the Minister in the public Church; which burden they patiently sustained a year and more: And then, because they could not (without neglecting of their own private houses) longer wait upon the public charge, they desired that they micht be relieved, and that others micht be burdened in their room: Which was thought a petition reasonable of the whole Church. And therefore it was granted unto them, that they should nominate and give up in election such personages as they in their consciences thought most apte and able to serve in that charge; providing that they should nominate double moe persons than were sufficient to serve in that charge, to the end that the whole Congregation micht have their free vote in their Election.
And this Order hath been ever observed since that time in the Church of Edinburgh; that is, that the old Session before their departure, nominate twenty-four in Election for Elders, of whom twelve are to be chosen, and thirty-two for Deacons, of whom sixteen are to be elected; which persons are publicly proclaimed in the audience of the whole Church, upon a Sunday before noon, after sermon; with admonition to the Church, that if any man know any notorious crime or cause that micht unable any of these persons to enter in such vocation, that they should notify the same unto the Session the next Thursday: Or if any know any persons more able for that charge, they should notify the same unto the Session, to the end that no man either present or absent (being one of the Church) should complain that he was spoiled of his liberty in election.
The Sunday following before noon, in the end of the Sermon, the whole Communicants are commanded to be present afternoon, to give their votes, as they will answer before God, to such as they esteem most able to bear the charge of the Church with the ministers. the votes of all being received, the scrolls of all are delivered to any of the ministers, who keeps the same secret from the sight of all men till the next Thursday; and then in the Session he produces them, that the votes may be counted, where the most votes, without respect of persons, have the first place in the Eldership, and so proceeding till the number of twelve be complete; so that if a pure man exceed the rich man in votes, he precedes him in place; and it is called the first, second, and third Elder, even as the votes answereth. And this same is observed in the election of Deacons.
The Friday after the jugement is taken what persons are elected for Elders and Deacons to serve for that year; the minister after his sermon, reads the same names publicly, and gives commandment openly, that such persons be present the next Sunday at sermon before noon, in the place to be appointed for them, to accept of that charge that God by plurality of votes had laid upon them. Who being convened, the Minister after sermon reads the names publicly, the absents (if any be) are noted, and these who are present are admonished to consider the dignity of that vocation, whereunto God hath called them; the duty that they ought to the people; the danger that lies upon them, if they be found negligent in their vocation: And finally, the duty of the people towards the persons elected. Which being done, this Prayer is read:—
THE PRAYER IN THE ELECTION OF THE ELDERS.
O Eternal and everlasting God, Father of our Lord Jesus Christ, who, of thy infinite goodness and mercy, hath chosen to thy self a Church of the lost seed of Adam, which thou hath ever ruled by the inspiration of thy Holy Spirit; and yet not the less, hath always used the ministry of men, as well in preaching of thy word, and administration of thy sacraments, as in guiding of thy flock, and providing for the pure within the same, as in the Law, Prophets, and in thy glorious Evangel we have witnesses: Which order, O Lord, thou of thy mercy hath now restored unto us again after that the public face of the Church hath been deformed by the tyranny of that Roman Antichrist. Grant unto us, O heavenly Father, hearts thankful for the benefits which we have received, and give unto these our brethren, elected unto these charges within thy Church, such abundance of thy Holy Spirit, that they may be found vigilant and faithful in that vocation, whereto thou of thy mercy hath called them. And albeit, O Lord, these small beginnings are condemned of the proud world, yet, O Lord, do thou for thy own mercies sake, bless the same in such sort that thy godly name may be glorified, superstition and idolatry may be rooted out, and virtue may be planted, not only in this generation, but also in the posterity to come. AMEN. Grant us this, merciful Father, for Christ Jesus thy Sones sake, in whose name we call unto thee, as he hath taught us, saying, Our Father, &c.
And so after the rehearsal of the belief, after the which shall be sung this portion of the one hundred and third Psalm, ver. 19. The heavens high are made the seat,†1 and so forth to the end of that Psalm. After the which shall this short Admonition be given to the elected:—
Magnify God, who hath of his mercy called you to rule within his Church: Be thankful in your vocation: Show yourselves zealous to promote verity: Fear not the faces of the wicked, but rebuke their wickedness: Be merciful to the pure, and support them to the uttermost of your power; and so shall ye receive the benediction of God, present and everlasting. God save the King’s Majesty, and give unto him the Spirit of sanctification in his young age: Bless his Regent, and such as assist him in upright counsel, and either fruitfully convert, or suddenly confound the enemies of true religion, and of this afflicted Common-wealth. AMEN. 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,†1 that the one and the other should be carted through 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 malefactors; whereupon the wicked did wondrously storm. It chanced that a Sanderson, a flesher, was apprehended to have put away his lawful wife, (under color that he was lawfully parted after the manner of the Papistical religion,) and had taken to him an other in [his] house. the complaint and slander proponed to the Church, and trial taken that he was not married with the second woman, nather that he was able to prove that he was divorced by any order of law from the first, he was committed in the hands of the Magistrates, who, according to the laws, commanded him to be carted. But the rascal multitude, inflamed by some ungodly craftsman, made insurrection, brake the carte, boasted the officers, and tuke away the malefactor. This was the beginning of further evils, as we will after hear.
In the meantime, until Lord James (we say) was in France, there came an Ambassador from France,†1 suborned, no doubt, with all craft that might trouble the Estate of the Religion. His demands was 1. That the league betwixt us and England should be broken: 2. That the ancient league betwixt France and Scotland should be renewed: And, 3. That the Bishops and Churchmen should be replaced in their former places, and be suffered to intromet with their leavings. the Council delayed answer to the Parliament appointed in May. in the meantime the Papists of Scotland practiced with him. the Earls of Huntley, Athole, Bothwell, and others, intendit to have taken Edinburgh before the said Parliament. the whole Bishops assembled, and held counsel in Stirling. Some whispering there was, that the Duke and the Bishop of St. Andrews were too familiar; and some feared that the authority of the Queen should have been usurped, by reason of her absence, and that the Duke was second person, for thereat had some of his pressed immediately after the death of the King of France. 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 absence of the Lord James; to whom the Queen hath recompensed evil for good service. Master James McGill,†2 in that point did both stoutly and truly; for John Knox and he were then fallen in familiarity, in which they yet continue, twentieth October 1567,†3 by reason that the said Master James had embraced the Religion, and professed it publicly.
The Papists and Bishops, disappointed of their principal purpose and enterprise did yet make broillie for trouble; for the rascal multitude were stirred up to make a Robin Hood,†4 which enormity was of many years left and damned by statute 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, tuke from them some swords and an enseynze, which was occasion that they that same night made a mutiny, kept the gates of the town, and intendit to have pursuit some men within their own houses; but that, upon the restitution of their swords and enseynze, was stayed. But yet they ceased not to molest, alsweill the inhabitants of Edinburgh as diverse country men, taking from them money, and threatening some with further injuries. Wherewith the Magistrates of the town, highly offended, tuke more diligent head to such as resorted to the town, and so apprehended one of the principal of that misorder, named Gillone,†1 a cordinare, whom they put to an assize; [and being convicted, for he could not be absolved,]†2 (for he was the chief man that spoiled John Mowbray of ten crowns of the Son,) they thought to have execute jugement upon him, and so erected a gallows beneath the Cross. But, whither it came by pact with the Provost and some other, or by instigation of the Craftsmen, who ever have been bent too much to maintain such vanity and righteous, we fully know not, but suddenly there did rise a tumult; the Tollbooth was broken up, and not only the said Gillone, who before was damned, was violently taken forth, but also all other malefactors were set at freedom; the gallows was pulled down, and despitefully broken; and thereafter, as the Provost and some of the Council assembled to the Clerk’s†3 chamber for consultation, the whole rascal [multitude] bandit together, with some known unhonest†4 craftsman, and intendit invasion of the said chamber. Which perceived, the Provost, and such as were in his company, passed to the Tollbooth, suspecting nothing that they would have been so enraged that they would make new pursuit, after that they had obtained their intent: But they were suddenly deceived, for from the Castlehill they come with violence, and with stains, guns, and such other weapons as they had, began to assault the said Tollbooth, ran at the dure of it, which that part by stains cast from above, and partly by a pistol shot by Robert Norvell, which hurt a Twedy, they were repulsed [from the door]; but yet ceased not they to cast and schute in at the windows, threatening death to all that were within. And in very deed the malice of the craftsman, who were suspected to be the occasion of that tumult, bore no good will to diverse of them that was with the Provost.
The arguments that the Crafts were the cause of that uproar, besides their first misorder that they had used before, in taken Sanderson from the execution of punishment, are two. the former, Archibald Dewar, Patrick Schange, with other five deacons [of the crafts] come to John Knox, and willed him to solist the Provost and the town to delay the execution: who did answer, “That he had so often solicited in their favors, that his own conscience accused him, that they used his labors for no other end, but to be a patron to their impiety.” For he had before made intercession for William Harlaw, James Frissall, and others, that were convicted of the former tumult. They proudly said, “That if it was not stayed, both he and the Bailiffs should repent it.” To which he answered, “He would not hurt his conscience for any fear of 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 after noon till after eight at night. the Craftsmen were required to assemble themselves together for deliverance of their Provost [and Bailiffs]; but they passed to their four hours penny, and in their jesting said, “They will be Magistrates alone, let them rule the multitude alone.” And so, contrary to the oath that they had made, they denied their assistance, counsel, and comfort to their Provost and Bailiffs; which are arguments very probable, that the said tumult arose by their procurement. the end hereof was, that the Provost†1 and Bailiffs were compelled to give their handwriting, that they should never pursue any of them that were of that tumult, for any crime that was done in that behalf. And this was proclaimed at the Cross after nine hours at night; and so that trouble quietted. But the Nobility avowed, that they should not spare it; and so a great number of that faction were absent from the town, till the arrival of the Queen. the whole multitude were held excommunication, and were admitted to no participation of the sacraments, unto such time as they satisfied the Magistrates, and made humble suit unto the Church.
Of the death of the Queen Regent, we have before spoken,†1 but of her burial was nothing herd; and it may appear that such matters are unworthy of remembrance. But and if all things shall be rightly weighed, we shall perceive God’s just judgments, how secret that ever they be. Before, we herd†2 the barbarous inhumanity that was used at Leith by the French, who exposed the naked carcasses of the slain, as it were in a spectacle, despiting God. We herd, that this Queen Regent rejoiced at the sight; but her joy was suddenly turned in sorrow, as we have herd. the question was moved of her burial. the Preachers boldly opposed, that any superstitious rites should be used within that Realm, which God of his mercy had begun to purge. And so conclusion was taken, that her burial should be deferred till further advisement; and so she was swathed in a cope of leid, and kept in the Castle, from the ninth of June,†3 unto the nineteen of October, when she by pioneers was carried to a ship, and so carried to France. What pomp was used there, we nather herd 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 on the counsel in her life) would have required it, nather yet so honorable in this realm, as sometimes she looked for. It may chance be a prognostication that the Guysians blood can not have long rest within this Realm.
The Papists, a little before the Parliament, resorted in diverse bands to the town, and began to brag, as that they would have defaced the Protestants. Which thing perceived, the brethren assembled together, and went†1 in such companies, and that in peaceable manner, that the Bishops and their bands forsook the causeway. the brethren understanding what the Papists meant, convened in counsel in the Tollbooth of Edinburgh, the xxvij of May, the year of God JM VC three score and one year; and after consultation, concluded, that a humble Supplication should be presented unto the Lords of Secret Council, and unto the whole assembly, that then was convened, in the which should these subsequent heads be required, and a law to pass thereupon.
First, That Idolatry, and all monuments thereof, should be suppressed throwout the whole realm; that the sayers, hearers, maintainers, and users 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 sustentation 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 condemned the Superintendents in their function.
3. That punishment may be appointed for the abusers of the sacraments, and for the condemners of the same.
4. That no letters of the Session be given to answer or pay to any person their tenths, without especial provision, that the parishioners retene so much in their own hands,as is appointed to 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 nather 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 fees of vicarages, and personages,†1 manses, and churchyards; and that six acres (if so much there be) of the land, be always reserved to the minister, according to the appointment of the Book of Discipline; and that every minister may have letters thereupon.
6. That no letters of the Session, nor [any] others take place, until the stipends contained in the Book of Discipline, for sustentation of the ministers, be first consigned in the hands, at the least, of the principals of the parishioners.
7. That punishment be appointed against such as purchase, brings home, or executes within this Realm, the Pope’s Bulls.
The tenor of the Supplication was this:—
Please your Honors, and the worshipful of such as are here 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 pretends; to wit, that they would of new erect their idolatry, take upon them to rule 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) subjected unto us, in all things to obey their appetites. Honesty cravest, and conscience moves us, to make the very secrets of our hearts patent to your Honors in that behalf; which is this, “That before that ever they tyrants and dumb dogs rule 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 our God in temporal things.” Most humblie therefore beseeching your Honors, that such order may be taken, that we have not occasion to take again the sword of just defense into our hands, which we have willingly (after that God hath given victory, both to your Honors and us) resigned over in your hands; to the end, that God’s Evangel may be publicly within this Realm preached; the true Ministers thereof reasonably sustained; Idolatry suppressed, and the committers thereof punished, according to the laws of God and man. in doing whereof, your Honors 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 Honors, with upright jugement 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 Honors worthy of that place, whereunto God (after some dangers sustained) in his mercy hath called you. And let these enemies of God assure themselves, that if your Honors put not order unto them, that we shall shortly take such order, that they shall be nather able to do what they wish, nather yet to leave upon the sweet of the browis of such as are no debtors unto them. Let your Honors conceive no thing 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 twenty-eighth†1 of May 1561, and sent by these brethren,†2 the Master of Lyndesay,the Lord of Lochinvar,†3 the Lord of Pharmacist, the Lord of Whittingham, Thomas Menzies Provost of Aberdeen, and George Lowell burgess of Dundee.)
Upon the which request and Articles, the Lords of Council aformentioned made an act and ordinance answering to every head of the aformentioned Articles,†4 and commanded letters to be answered thereupon, which diverse ministers raised, as in the books of Secret Council is yet to be found. And thus got Satan the second fall, after that he had begun to trouble the estate of the religion, once established by law. His first assault was by the rascal multitude, opening 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 were†5 than ye have herd.
For in this meantime, returned from France the Lord James,†6who, beside his great expenses, and the lose of a box wherein was his secret poise, escaped a desperate danger in Paris: for, his returning from our Sovereign (who then lay with the Cardinal of Lorraine at Rheims) understood†7 of the Papists at Paris, they had conspired some treasonable act against him; for they intendit either to beset his house by night, or else to have assaulted him and his company as they walked upon the straits. Whereof the said Lord James advertise by the Ryngrave,†8 by reason of old familiarity which was betwixt them in Scotland, he tuke purpose suddenly and in good order to depart from Paris; as that he did, the second day after that he arrived there. And yet could he not depart so secretly, but that the Papists had their privy ambushes; for upon the Pont of Change†9 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 unto them and their idols, they thought thereupon to have picked a quarrel; and so as one part passed by, without moving of hatt to any thing that was their, they had suborned some to cry “Huguenots,” and to cast stains. But God disappointed their enterprise; for the said Ryngrave, with other gentlemen, being with the Lord James, rebuked the foolish multitude, and over raid some of the foremost; and so the rest were dispersed; and he and his company safely escaped, and come with expedition to Edinburgh, until 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 no thing 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, &c. Whereupon the said Lords gave answer to the French Ambassador, a negative to every one of his petitions.†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 pretense of amity and marriage.
Secondly, That besides their conscience, they could not take such a worldly scheme, as without offense committed, to break the league, which in God’s name they had made with them, whom he had made instruments to set Scotland at freedom from the tyranny of the French, at the least of the Guysians and their faction.
And last, That such as they called Bishops and Churchmen, they knew nather for pastors of the Church, nather yet for any just possessors of the patrimony thereof; but understood them perfectly to be wolves, thieves, murderers, and idle-bellies: And therefore, as Scotland had forsaken the Pope and Papistry, so could they not be debtors to his foresworn vassals.
With these answers departed the said Ambassador.†1 And the Lords of Secret Council made an act, that all places and monuments of idolatry should be destroyed.†2 And for that purpose was directed to the West, the Earl of Arran, having joined with him the Earls of Argyle and Glencairn, together with the Protestants of the West: who burnt Paisley,†3 (the Bishop [of St. Andrews, who was Abbot thereof,†4] narrowly escaped,) cast down Failfurd,†1 Kilwinning,†2 and a part of Crossraguell.†3 the Lord James was appointed to the North, where he made such reformation, as nothing contented the Earl of Huntley, and yet seemed he to approve all things. And thus God so potently wrought with 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 should 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 the Queen’s. the Queen of England, according to her promise, subscription, and seal, without any delay performed the same,†4 and sent it to our Sovereign by her appointed officers. But our Sovereign (whither because her own crafty nature thereto moved her, or that her Uncles chief counselors so would, we know not) with many delators frustrate the expectation of the Queen of England; as by the copy of a Letter, sent from the Ambassador of England to his Sovereign,†5 we may understand.
At Paris, the xxiij of June 1561.
“THE xviij of this present June, I sent Somer†1 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 recommendations, and declared unto her your Majesty’s like gladsomeness of her recovery of her late sickness, whose want of health, as it was grievous unto your Majesty, so did you congratulate and greatly rejoice of the good terms of health she was presently in. After these offices, I put her in remembrance again what had passed from the beginning, in the matter of your Majesty’s demand of her ratification, according to the purport†2 of the said Treaty, alsweill by me at the first, as afterwards by my Lord of Bedford at his being here, and also followed sensyne again by me in audience, and by my letter to her being in Lorraine: adding hereto your Majesty’s further commandment; and recharge to me again, presently to renew the same demand, as before had been done.”
The said Queen made answer: “Monsieur l’Ambassadour, I thank the Queen, my good-sister, for this gentle visitation and congratulation of this my recovery; and thought I be not yet in perfect health, yet I thank God I feel my self in very good†3 in the coming to. And for answer to your demand, (said she,) of my ratification, I do remember all they things that you have recited unto me; and I would the Queen, my good-sister, should think that I do respect the resolute answer in this matter, and performing thereof, until such time as I may have the advises of the Nobles and Estates of my own Realm, which I trust shall not be long a doing; for I intend to make my voyage thither shortly. And thought this matter (said she) does twitch me principally, yet does it also twitch the Nobles and Estates of my Realm too; and therefore it shall be meet, that I use their advises 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 my self, without their advises. I do intend (said she) to send Monsieur Dosell†1 to the Queen your Mistress, my good-sister, who shall declare that unto her from me, that, I trust, shall satisfy her; by whom I will give her to understand of my journey into Scotland. I mean to embark at Calais. the King hath lent me certain galleys and ships, to convoy me home; and I intend to require of my good-sister those favors that princes uses to do in those cases. And thought the terms wherein we have heretofore [been], hath been some what heard, [Ever until that she may show her evil will.†2] yet, I trust that from henceforth we shall accord together as cousins and good neighbors. I mean (said she) to retire all the French men forth of Scotland, who hath given jealousy to the Queen, my good-sister, and discontentment to my subjects; so as I will leave nothing undone to satisfy all parties, 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 in the discourse how those heard 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 masters, 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, than by ratifying the Treaty of Peace, for that should repay all injuries passed. And Madame, (said I,) where it pleases you to suspend the Ratification, until you have the advises of the Nobles and Estates of your Realm, the Queen my masters does nothing doubt of their conformity in this matter, 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, whither they be of the same mind that you say they were then of, [or no:] But of this I assure you, Monsieur l’Ambassadour, (said 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 in deed.”
I answered, “Madame, the Queen my masters, 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 masters, 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 must answer here: It appertains to subjects to worship God as he hath commanded, and to suppress idolatry, by whomsoever it be erected or maintained.]†1
“You know, (said she,) there is much ado in my Realm about matters of religion; and thought 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 especially in matters of religion, which, I fear, (said she,) my subjects shall take in hand.;—[Answer for the part of Scotland: and if so they had done, they had escaped God’s indignation, which hath been felt, and still hangs over this Realm, for the idolatry and other abominations committed in the same, which shall not cease till that it be suppressed.]†1
I answered, “Madame, your realm is in no other case at this day, than all other realms of 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, thought the King 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 hath wone the upper hand, and the greatest part of your realm. Youre Mother was a woman of great experience, of deep dissimulation, and kept that Realm in quietness, till she began to constrain†2 men’s consciences; and as you think it unmeet to be constrained by your subjects, so it may like you to consider, the matter is also intolerable to them to be constrained by you in matters of conscience; for the duty due to God can not be given to any other without offense of his Majesty.” “Why, (said she,) God does command subjects to be obedient to their Princes, and commands Princes to read his law, and govern thereby themselves and the people committed to their charges.” Answer, “Yea, Madame, (said I,) in those things that be not against his commandments.” “Well, (said she,) I will be plain with you: the Religion that I profess, I take to be most acceptable to God: and, in deed,neither do I know nor desire to know any other. Constancy does become all folks well; but none better than Princes, and such as have rule over Realms, and especially in matters of Religion.” [The Turk is as constant in his Alcoram, as the Paip and his sect are in his constitutions.]†1 “I have been brought up, (said she,) in this Religion; and who might credit me in any thing if I should show my self light in this case; and thought I be young and not well learned, yet have I herd this matter often disputed by my Uncle my Lord 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 Caiaphas, when Christ Jesus did reason in his presence: But what was the Cardinal compelled to confess at Poysie?]†2
“Madame, (said 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. Perhaps, you are so partially affected to your Uncle’s argument, that you could not indifferently consider the other party. Yet this I assure you, Madame, (said I,) your Uncle my Lord 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 Ministers and Clergy; insomuch that he desired and wished that there might be a reformation of the one and of the other.; “I have often times heard him say the like,” (said she.) Then I said, “Well, I trust God will inspire all you that be Princes, that there be some good order taken in this matter, so as there may be one unity in Religion through all Christendom.”
“God grant, (said 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 should have no support to constrain me. I will send Monsieur Dosell, (said she,) to you before he go, to know whether you will any thing into England. I pray you, so order yourself in this matter, betwixt the Queen my good sister and me, that there may be perfect and sure amity betwixt us; for I know, (said she,) Ministers may do much good and harm.”
I told her, “I would faithfully and truly make declaration, of all that she had 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 occasions to treatise with her of any things but of the increase of amity.” Scho said, “There should be no want therein 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 armies 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 renounced. But hereof had our proud and vain glorious Queen no pleasure, and especially after that her husband was dead; for, thought she, the toluyke of England†1 shall allure many wooers to me. the Guysians and the Papists of both the Realms did not a little animate her in that pursuit; the effect whereof will sooner appear than the godly of England would desire: And yet is she that now reigneth over them, neither good Protestant, nor yet resolute Papist: Lat the world judge which is the third.
Queen Elizabeth,†1 we say, offended with the former answers, wrote unto the Nobility and Estates of Scotland, in form as follows:—
Right trusty and right entirely beloved Cousins, we greet you. We doubt not, but as our meaning is, and hath been always sithence our reign, in the sight of Almighty God, straight and directed toward the advancement of his honor 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 neighbors, who have tasted and proved in these our friendship and ernest 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 hope 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 diverse, both in that Realm and in other countries, was such, both to deprave both us in the yielding, and you in requiring our aide, 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 greater part of you to have intendit by our succour the like; and either to prefer some other to the crown, or else to make of that monarchy a commonwealth: 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 slanderous, and to all others, that no thing was more meant and prosecuted, than to establish your Sovereign the Queen, our cousin and sister, in her estate 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 saught, 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, there remains, amongst other arguments, good testimony by a solemn treatise and accord, made the last year at Edinburgh, by Commissioners sent both 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 treatise and accord, either of us have fully accorded with other, to keep good peace and amity betwixt ourselves, our countries, and subjects. And in the same also a good accord is made, not only of certain quarrels happened betwixt us, but also of some differences betwixt the Ministers of the late French King, your Sovereign’s husband, and you the Estates 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 estate, quietness to yourselves, and a better peace betwixt both Realms, than ever was herd of in any time past. Nevertheless, how it happeneth we know not, [—We can: for she in her conceit thinks herself Queen of both,]†1 that your Sovereign either not knowing in this part her own felicity, or else dangerously seduced by perverse counsel, whereof we would be most sorry; being of late at sundry times required by us, according to her Bond remaining with us, signed with her own hand, and sealed with the Great Seal of that Realm, and allowed by you being the Estates of the same, to ratify her said Treaty, in like manner as we by writing have done, and are ready to deliver†1 it to her, [yet she] makes such delatory answers thereunto, as what we shall judge thereof, we perceive by her answer, that it is meet to require of you. [I think this sentence deficient,†2 but I will alter no word.] [[sic]] 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 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 delays 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 forbear, unto she shall return in that her country. And now seeing that her answer depends, as it should seem, by her words, upon your opinions, we can not but plainly let you all understand, that this manner of answer, without some more fruit, can not long content us. We have meant well to our sister your Queen in time of offense given to us by her. We did plainly, without dissimulation, charge her in her own doubtful estate: while strangers possessed her Realm, we stayed it from danger. And now, having promised to keep good peace with her, and you her subjects, we have hitherto observed it; and shall be sorry if either she or you shall give us contrary cause. in a matter so profitable to both the Realms, we think it strange that your Queen hath no better advise: and therefore we do require you all, being the Estates of that Realm, upon whom the burthen resteth, to consider this matter deeply, 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 kept, as ye shall give us cause; and doubt not, by the grace of God, but whosoever of you shall first incline thereto shall soonest repent. You must be content with our plain writing. And, on the other side, if you continue all of one mind to have the peace inviolably kept, and shall so by your advise 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 honor of Almighty God shall be duly saught and promoted in both Realms; the Queen your Sovereign shall enjoy her state with surety; and yourselves possess that which you have with tranquility, to the increase of your families and posterities which by the frequent wars heretofore your ancestors never had long in one estate.
To conclude, We require you to advise us of what mind you be, especially 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 long time to advise us, ye shall give to us some occasion of doubt, whereof more hurt may grow than good.
From, &c.
These letters received and perused, albeit the Estates 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:—
Please your Majesty, That with jugement, we have advised your Majesty’s letters; and albeit the whole Estates 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 delays the ratification thereof, we can not tell: but of us, (of us, we say, Madame, that have in God’s presence protested fidelity in our promises,) her Grace hath none. Your Majesty can not be ignorant, that in this Realm there are many enemies; and, further, that our Sovereign hath Counselors, whose judgments she in all such cases prefereth to ours. Our allegiance bindeth us, not only reverently to speak and write of our Sovereign, but also so 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 our 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 stay the contrary. the benefit that we have received is so recent, that we can not 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 16 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 convict 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 meantime, the Papists by surmising, troubled what they might: their messengers, 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 these couriers were, Master Stephen Wilson,†1 Master John Lesley, called Nolumus and Volumus,†2 Master James Thornton,†3 and others, such as lived, and still live, by the traffic of that Roman harlot.
The Preachers vehemently exhorted us to establish The Book of Discipline, by an Act and public Law; affirming, that and if they suffered things to hing in suspense, when God had given unto them sufficient power in their hands, they should after sob for it, but should not get it.
And now,†4 because that diverse times heretofore we have made mention of the said Book, we have thought expedient to insert the whole in this part of our History,†5 to the end that the Posterities to come may judge alsweill what the worldlings refused, as what Policy the godly Ministers required; that they (if God grant unto them occasion and liberty) may either establish a more perfect, or else immitate that which avariciousness would not suffer this corrupt generation to approve.
Knox, J. (2003). The works of John Knox. Serial. (2:120-182). Bellingham, WA: Logos Research Systems, Inc. [From the Works of John Knox]
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