BOOK SECOND.[126] (continued 2)

The Men of Dundee lose their Guns.

In the absence of the said Lords and horsemen (we mean the same day that they departed, which was the last of October) the Provost and town of Dundee, together with some soldiers, issued from the town of Edinburgh, and carried with them some great ordnance to shoot at Leith.... The French being notified that our horsemen were absent, and that the whole company were at dinner, made a sortie, and with great expedition came to the place where our ordnance was laid. The town of Dundee, with a few others, resisted for a while, with their ordnance as well as hackbuts; but, being left by our ungodly and feeble soldiers, who fled without stroke offered or given, they were compelled to give back, and so to leave the ordnance to the enemies. These pursued the fugitives to the middle of the Canongate, and to the foot of Leith Wynd. Their cruelty then began to discover itself; for the decrepit, the aged, the women and children, found no greater favour in their fury than did the strong man who made resistance.

The ill Results of further Treachery.

It was very apparent that amongst ourselves there was some treason. Upon the first alarm, all men made haste to come to the relief of their brethren, and in very deed we might have saved them, and at least we might have saved the ordnance, and have kept the Canongate from danger; for we were at once marched forward with bold courage. But then a shout was raised amongst ourselves (God will disclose the traitors one day) affirming that the whole French company had entered Leith Wynd at our backs. What clamour and disorder then suddenly arose, we list not to express with multiplication of words. The horsemen and some of those that ought to have maintained order overrode their poor brethren at the entrance of the Nether Bow. The cry of distress arose in the town; the wicked and malignant blasphemed; the feeble (amongst whom was the Justice Clerk, Sir John Bellenden) fled without mercy. With great difficulty could they be kept in at the West Port.... In the meantime, the French retired themselves with our ordnance....

The Cause of the Protestants is in Eclipse.

From that day forward, the courage of many was dejected. With great difficulty could men be retained in the town; yea, some of the greatest estimation determined to abandon the enterprise. Many fled away secretly, and those that did abide—a very few excepted—appeared destitute of counsel and manhood.... Thus we continued from Wednesday, the last of October, until Monday the fifth of November, never two or three abiding firm in one opinion for the space of twenty-four hours.... Upon the last-named day, the French made an early sally from Leith, for the purpose of kepping[148] the victuals which should have come to us. We being troubled amongst ourselves, and divided in opinions, were neither circumspect when they did ish,[149] nor did we follow with such expedition as had been meet for men that would have sought our advantage....

Maitland of Lethington joins the Lords of the Congregation.

William Maitland of Lethington, younger, Secretary to the Queen, perceiving himself not only to be suspected as one that favoured our part, but also to stand in danger of his life if he should remain amongst so ungodly a company, surrendered himself to Master Kirkaldy, Laird of Grange. He, coming to us, exhorted us to constancy, assuring us that there was nothing but craft and deceit in the Queen. He travailed exceedingly to keep the Lords together, and most prudently laid before their eyes the dangers that might ensue upon their departing from the town. But fear and dolour had seized the hearts of all, and they could admit no consolation.

The Earl of Arran, and Lord James, offered to abide, if any reasonable company would abide with them. But men continued to steal away, and the wit of man could not stay them. Yea, some of the greatest determined plainly that they would not abide. The Captain of the Castle, then Lord Erskine, would promise us no favours, but said he must needs declare himself friend to those that were able to support and defend him. When this answer was given to the Lord James, it discouraged those that before had determined to have abided the uttermost, rather than abandon the town, had but the Castle stood their friend. But the contrary being declared, every man consulted his own safety. The complaint of the brethren within the town of Edinburgh was lamentable and sore. The wicked, too, began to spue forth the venom which lurked in their cankered heart....

The Retreat from Edinburgh.

It was finally agreed to withdraw from Edinburgh; and, to avoid danger, it was decided that the forces should depart at midnight. The Duke made provision for his ordnance, and caused it to be sent before; but the rest was left to the care of the Captain of the Castle, who received it, both that of the Lord James, and that of Dundee. The despiteful tongues of the wicked railed upon us, calling us traitors and heretics: every one provoked the other to cast stones at us. One cried, "Alas, if I might see;" another, "Fie, give advertisement to the Frenchmen that they may come, and we shall help them now to cut the throats of these heretics." And thus, as the sword of dolour passed through our hearts, the cogitations and former determinations of many hearts were then revealed. We would never have believed that our natural countrymen and women would have wished our destruction so unmercifully, and have so rejoiced in our adversity.... We stayed not until we came to Stirling, which we did the day after that we departed from Edinburgh; for it was concluded, that consultation should be taken there as to the next remedy in so desperate a matter.

John Knox preaches at Stirling: a notable Sermon on the Discipline of Providence.

The next Wednesday, which was the seventh of November, John Knox preached (John Willock having departed to England, as he had previously arranged) and treated of the fourth, fifth, sixth, seventh, and eighth versicles of the Fourscore Psalm.... In his exposition he declared the reasons for which God sometimes suffered His chosen flock to be exposed to mockage, to dangers, and to apparent destruction: to wit, that they might feel the vehemency of God's indignation; that they might know how little strength was in themselves; that they might leave a testimony to the generations following, as well of the malice of the Devil against God's people, as of the marvellous work of God in preserving His little flock by far other means than man can espy. In explaining these words, "How long shalt Thou be angry, O Lord, against the prayer of Thy people?" he declared how dolorous and fearful it was to fight against the temptation to believe that God turned away His face from our prayers, for that was nothing else than to comprehend and conceive God to be armed for our destruction. This temptation no flesh could abide or overcome, unless the mighty Spirit of God interponed Himself suddenly.

By way of example, he noted the impatience of Saul, when God would not hear his prayers. He plainly declared that the difference between the elect and reprobate in that temptation was that the elect, sustained by the secret power of God's Spirit, did still call upon God, albeit He appeared to contemn their prayers. That, he said, was the sacrifice most acceptable to God, and was in a manner even to fight with God, and to overcome Him, as Jacob did in warselling with His Angel. But the reprobate, said he, being denied of their requests at God's hand, either ceased to pray, and altogether contemned God, albeit He had straitly commanded us to call upon Him in the day of adversity; or else they sought from the Devil that which they saw they could not obtain from God.

In the second part, he declared how hard it was to this corrupt nature of ours not to rejoice and put confidence in itself when God gave victory; and, therefore, how necessary it was that man by affliction should be brought to the knowledge of his own infirmity, lest, puffed up with vain confidence, he should make an idol of his own strength, as did King Nebuchadnezzar. He gravely disputed upon the nature of the blind world, which, in all ages, had insolently rejoiced when God did chasten His own children. The reprobate could never see their glory and honour, and therefore despised them, and the wondrous work of God in them. "And yet," said he, "the joy and rejoicing of the world is but mere sorrow, because the end of it tendeth to sudden destruction, as the riotous banqueting of Belshazzar declareth.... I doubt not that some of us have oftener than once read this Psalm, as also that we have read and heard the travail and troubles of our ancient fathers. But which of us, either in reading or hearing their dolours and temptations, did so descend into ourselves that we felt the bitterness of their passions? I think none. And therefore has God brought us to some experience in our own persons....

"When we were few in number, in comparison with our enemies, when we had neither Earl nor Lord, a few excepted, to comfort us, we called upon God; we took Him for our protector, defence, and only refuge. Amongst us, we heard no bragging of multitude, of our strength, nor policy: we did only sob to God, to have respect to the equity of our cause, and to the cruel pursuit of the tyrannous enemy. But since our number hath been thus multiplied, and chiefly since my Lord Duke's Grace and his friends have been joined with us, there has been nothing heard, but, 'This Lord will bring these many hundred spears:' 'this man hath the credit to persuade this country:'[150] 'if this Earl be ours, no man in such a bounds will trouble us.' And thus the best of us all, who formerly felt God's potent hand to be our defence, have of late days put flesh to be our arm....

"I am uncertain if my Lord's Grace hath unfeignedly repented of his assistance to these murderers unjustly pursuing us. Yea, I am uncertain if he hath repented of that innocent blood of Christ's blessed martyrs which was shed in his default. But let it be that so he hath done (as I hear that he hath confessed his offence before the Lords and Brethren of the Congregation), I am yet assured that neither he nor his friends have felt before this time the anguish and grief of heart suffered by us when in their blind fury they pursued us. Therefore hath God justly permitted both them and us to fall into this confusion at the same time: us, because we put our trust and confidence in man; and them, that they should feel in their own hearts how bitter was the cup which they made others drink. It only remains that both they and we should turn to the Eternal our God, who beats down to death, to the intent that He may raise up again, and leave the remembrance of His wondrous deliverance, to the praise of His own name....

"Yea, whatever shall become of us and of our mortal carcases, I doubt not but that this cause, in despite of Satan, shall prevail in the realm of Scotland. For, as it is the eternal truth of the eternal God, so shall it once prevail, howsoever for a time it be impugned. It may be that God shall plague some because they delight not in the truth, albeit for worldly respects they seem to favour it. Yea, God may take some of His dearest children away before their eyes see greater troubles. But neither shall the one nor the other hinder this action, and in the end it shall triumph."

Upon the conclusion of this sermon, in which John Knox had vehemently exhorted all men to amendment of life, to prayers, and to the works of charity, the minds of men began wondrously to be erected.... In the end, it was concluded that William Maitland should go to London to lay our estate and condition before the Queen and Council, and that the Noblemen should go home and remain quiet until the sixteenth day of December. That date was appointed for the next Convention in Stirling, as in our Third Book shall be more amply declared.

Look upon us, O Lord, in the multitude of Thy mercies; for we are brought even to the deep of the dungeon.