PREFACE (continued 3)

The servand of God, Maister George Wisharte, was caryed first to Edinburgh; thareafter browght back, for the fassionis saik, to the hous of Hales[378] agane, which was the principall place that then the Erle Bothwell had in Lotheane. But as gold and wemen have corrupted all wordlye and fleschlye men from the begynning, so did thei him. For the Cardinall gave gold, and that largelye, and the Quene, with whome the said Erle was then in the glondouris, promissed favouris in all his lauchfull suyttis to wemen, yf he wold deliver the said Maister George to be keap[379] in the Castell of Edinburgh. He made some resistance at the first, be reassone of his promesse:[380] IRONICE. butt ane effeminat man cane nott long withstand the assaultes of a gratious Quein. And so was the servand of God transported to Edinburgh Castell, whare he remaned nott many dayis. For that bloody wolfe the Cardinall, ever thrusting the blood of the servand of God, so travailled with the abused Governour, that he was content that Goddis servand should be delivered to the power of that tyranne. And so, small inversioun being maid, Pilate obeyed the petitioun of Cayiaphas and of his fellowis, and adjugeid Christ to be crucifeid. The servand of God delivered to the hande of that proude and mercyless tyranne, triumphe was maid by the preastis. The godly lamented, and accused the foolishnes of the Governour; for, by the reteanyng of the said Maister George, he mycht have caused Protestantis and Papistis, (rather proude Romanistis,) to have served, the ane to the end, That the lyef of thare preachear mycht have bene saved, the other, For fear that he should have sett him at libertie agane, to the confusioun of the Bischoppis. But where God is left, (as he had plainlie renunced him before,) what can counsall or judgement availl?

How the servand of God was entreated, and what he did frome the day that he entered within the Sea-tour of Sanctandrose, quhilk was in the end of Januare, in the year of God J^m. V^c. xlvj, unto the first of Merch[381] the same year, when he sufferred, we can not certanelye[382] tell, except we understand that he wrett somewhat being in preason; but that was suppressed by the ennemyes. The Cardinall delayed no tyme, but caused all Bischoppis, yea, all the cleargy that had any preheminance, to be convocat to Sanctandrose against the penult of Februare, that consultatioun mycht be had in that questioun, which in his mynd was no less resolved then Christis death was in the mynd of Caiaphas; butt that the rest should bear the lyek burdein with him, he wold that thei should befoir the world subscrive whatsoever he did.[383] In that day was wrought no less a wonder than was at the accusatioun and death of Jesus Christ, when that Pilate and Herode, who befoir war ennemyes, war maid freindis, by consenting of thame boith to Christis condempnatioun, differris nothing, except that Pilate and Herode war brethrene under thare father the Devill, in the Estaite called Temporall, and these two, of whome we ar to speak, war brethren (sonnes of the same father the Devill) in the Estaite Ecclesiasticall. Yf we enterlase merynes with earnest materis, pardon us, goode Readar; for the fact is so notable that it deservith long memorye.

THE PROUDE CARDINALL AND THE GLORIOUS FOOLE DUMBAR.

The Cardinall was knowin proude; and Dumbare, Archibischope of Glasgw, was knowin a glorious foole; and yitt, becaus sometymes he was called the Kingis Maister,[384] he was Chancelour of Scotland. The Cardinall cumis evin thus same year, in the end of harvest befoir, to Glasgw; upoun what purpose we omitt.[385]A QUESTION WORTHY OF SUCH TWO PRELATTIS. But whill they remane togither, the one in the toune, the other in the Castell,[386] questioun ryses for bearing of thare croces. The Cardinall alledgeid, by reassoun of his Cardinallschip, and that he was Legatus Natus, and Primat within Scotland, in the kingdom of Antichrist, that he should have the pre-eminence, and that his croce should not onlye go befoir, but that also it should onlye be borne, wharesoever he was. Good Gukstoun Glaikstour, the foirsaid Archibischop, lacked no reassonis, as he thowght, for mantenance of his glorie: He was ane Archibischope in his awin dioscy, and in his awin Cathedrall seat and Church, and tharefor awght to give place to no man: The power of the Cardinall was but begged from Rome, and apperteined but to his awin persone, and nott to his bischoprik; for it mycht be, that his successour should nott be Cardinall: Bot his dignitie was annexed with his office, and did apperteane to all that ever should be Bischoppis of Glasgw. Howsoever these dowbtis war resolved by the doctouris of divinitie of boith the Prelattis; yitt the decisioun was as ye shall hear. Cuming furth, (or going in, all is one,) att the qweir doore of Glasgw Kirk, begynnes stryving for state betuix the two croce beraris, so that from glowmyng thei come to schouldering; frome schouldering, thei go to buffettis, and from dry blawes, by neffis and neffelling; and then for cheriteis saik, thei crye, Dispersit, dedit pauperibus, and assayis quhilk of the croces war fynast mettall, which staf was strongast, and which berar could best defend his maisteris pre-eminence; and that thare should be no superioritie in that behalf, to the ground gois boyth the croces. And then begane no litill fray, but yitt a meary game; for rockettis war rent, typpetis war torne, crounis war knapped,[387] and syd gounis mycht have bene sein wantonly wag from the one wall to the other: Many of thame lacked beardis, and that was the more pitie; and tharefore could not bukkill other by the byrse, as[388] bold men wold haif doune. Butt fy on the jackmen that did nott thare dewitie; for had the one parte of thame reacontered the other, then had all gone rycht. But the sanctuarye, we suppose, saved the lyves of many. How mearelye[389] that ever this be writtin, it was bitter bowrding[390] to the Cardinall and his courte. It was more then irregularitie; yea, it mycht weall have bene judged lease majestie to the sone of perdition, the Papes awin persone; and yitt the other in his foly, as proud as a packoke, wold lett the Cardinall know that he was a Bischop when the other was butt Betoun, befoir he gat Abirbrothok.[391] This inemitie was judged mortall, and without all hope of reconsiliatioun.

Butt the blood of the innocent servand of God buryed in oblivioun all that braggine and boast. For the Archibischope of Glasgw was the first unto whome the Cardinall wraitt, signifeing unto him what was done, and earnestly craving of him, that he wold assist with his presence and counsall, how that such are ennemye unto thare estaite mycht be suppressed. And thareto was nott the other slow, but keapt tyme appointed, satt nixt to the Cardinall, voted and subscrivit first in the ranck, and lay ower the East blok-house[392] with the said Cardinall, till the Martyre of God was consumed by fyre. For this we man note, that as all thei beastis consented in harte to the slawchter of that innocent, so did thei approve it with thare presence, having the hole ordinance of the Castell of Sanctandrose bent towardis the place of executioun, which was ney to the said Castell, reddy to have schote yf any wold have maid defence, or reskew to Goddis servand.

The maner of his Accusatioun, Process, and Ansueris followis, as we have receaved the same frome the Book of the Martyres,[393] which, woord by woord, we have hear inserted, and that becaus the said book, for the great price thairof, is rare to be had.

[The Condemnation of M. George Wischeart, Gentleman, who suffered Martyrdome for the Fayth of Christ Jesus, at Saint Andrewes in Scotland, anno 1546, Marche 1; with the Articles objected against him, and his Answeres to the same.[394]

With moste tender affection and unfayned hart consider, (gentle Reader,) the uncharitable maner of the Accusation of Maister George Wischart, made by the bloudye enemies of Christes fayth. Note also the Articles whereof he was accused, by order digested, and his meeke answeares, so farre as he had leave and leysure to speake. Finally, ponder with no dissemblyng spirite the furious rage, and tragicall cruelnes of the malignant Churche, in persecuting of this blessed man of God; and, of the contrarye, his humble, pacient, and most godly answeares, made to them sodaynely without al feare, not having respect to their glorious manasinges and boysterous threates, but charitably and without stop answearing: not movyng his countenance, nor changing his visage, as in his Accusation hereafter folowyng manifestly shal appeare.]

Upone the last of Februare, was send to the preason, quhare the servand of God lay, the Deane of the toune, by the commandiment of the Cardinall and his wicked counsall, and thai summoned the said Maister George, that he should upoun the morne following appeir befoir the Judge, then and thare to give accompt of his seditious and hereticall doctrine. To whome the said Maister George ansuered, "What needith, (said he,) my Lord Cardinall to summound me to ansuere for my doctrine oppinlie befoir him, under whose power and dominioun I am thus straitlie bound in irnes. May not my Lord compell me to ansuer to his extorte power? Or belevith he that I am unprovided to rander accompt of my doctrine? To manifest your selves what men ye ar, it is weall done that ye keapt your old ceremonyes and constitutions maid by men."

Upoun the nixt morne, my Lord Cardinall caused his servandis to address thame selves in thare most warlyk array, with jack, knapscall, splent, speir, and axe, more semyng for the war, then for the preaching of the trew word of God. And when these armed campionis, marching in warlyk ordour, had conveyed the Bischoppis unto the Abbay Church, incontinentlye thei sent for Maistor George, who was conveyed unto the said churche by the Capitane of the Castell, and the nomber of ane hundreth men, addressed in maner foirsaid, lyik a lambe led thei him to sacrifice. As he entered in at the Abbay Church doore, there was a poore man lying vexed with great infirmities, asking of his almouse, to whome he flang his purse. And when he came befoir the Cardinall, by and by the Suppriour of the Abbay, called Dene Johne Wynreme,[395] stoode up in the pulpete, and maid a sermon to all the congregatioun there then assembled, taking his mater out of the xiij chaptour of Matthew; whose sermon was devided into four principall partes. The First was, a schorte and breaf declaratioun of the Evangelist. The Secound, of the interpretatioun of the good seid; and becaus he called the Word of God the Good seid, and Heresye the Evill seid, he declaired what Heresye wes, and how it should be knowin. BONA HÆRESEOS DEFINITIO He defyned it on this maner: "Heresye is a fals opinioun, defended with pertinacie, cleirlye repugning to the word of God." The Third parte of his sermoun was, the caus of Heresye within that realme, and all other realmes. "The caus of Heresie, (quod he,) is the ignorance of thame which have the cure of menis saules, to whome it necessarelie belongeth to have the trew understanding of the word of God, that thei may be able to wyn agane the fals doctouris of heresyes, with the sword of the Spreat, which is the word of God; and not only to wyne agane, bot also to owircum:—as saith[396] Paule, 'A bischope most be faltles, as becumith the minister of God, not stubburne, not angrie, no drunkard, no feghtar, not gevin to filthy lucre; but harberous, one that loveth goodnes, sober mynded, rychteous, holy, temperat, and such as cleaveth unto the trew word of the doctrine, that he may be able to exhorte with holsome learning, and to improve that which thei say against him.'" The Fourte parte of his sermon was, how Heresyes should be knowin. "Heresyes (quod he) be knawin on this maner: As the goldsmyth knowith the fyne gold frome the unperfite, by the towch stone, so lyikwyise may we know heresye by the undowbted towch stone, that is, the trew, syncere, and undefyled worde of God." At the last, he added, "That heretikis should he putt down in this present lyef: To the which propositioun the Gospell appeired to repunge whilk he entreated of, 'Lett thame boith grow unto the harvist:' The harvest is the end of the world; nevertheles, he affirmed, that thei should be putt down by the Civile Magistrat and law."

And when he ended his Sermone, incontinent thei caused Maister George to ascend into the pulpet, there to heir his Accusatioun and Articles; for rycht against him stood up one of the fedd flok, a monstere,[397] Johnne Lawder, ladin full of cursingis, writtin in paper, of the which he took out a roll boyth long and also full of cursingis,[398] threatnynges, maledictionis, and wordis of devillesh spyte and malice, saying to the innocent Maister George so many cruell and abhominable wordis, and hit him so spytfullie with the Popis thunder, that the ignorant people dreded least the earth then wold have swallowed him up qwick. Nochtwythstanding, he stood still with great patience hearing thare sayingis, not ones moving or changeing his countenance. When that this fedd sow had red throwghout all his lying minasingis, his face runnyng doune with sweat, and frothing at the mouth lyik ane bayre, he[399] spate at Maister George his face, saying, "What ansuerist thow to these sayingis, thow runnigat, tratour, theef, which we have dewlye proved by sufficient witnes against thee." Maister George hearing this, satt doune upoun his kneis in the pulpete, making his prayer to God. When he had ended his prayer, sweitlye and Christianelie he answered to thame all in this maner.

Maister George his Oratioun.

"Many and horrible sayingis unto me, a Christiane man, many wordis abhominable for to hear, ye haif spokin heir this day, which not only to teach, but also to think, I thowght it ever great abhominatioun. Wharefore, I pray your discretionis quietlie to hear me, that ye may know what war my sayingis, and the maner of my doctrin. This my petitioun, my Lordis, I desyre to be heard for three causes: The First is, Becaus throw preaching of the word of God, his glorie is maid manifest: it is ressonabill tharefoir, for the avanceing of the glorie of God, that ye heare me teaching treulye the pure and syncere worde of God, without any dissimulatioun. The Second reassone is, Becaus that your helth springeth of the worde of God, for he workith all thing by his word: it war tharefoir ane unrychteous thing, yf ye should stope your earis from me teiching trewlye the word of God. The Thrid reason is, Becaus your doctrine speaketh furth many pestilentious,[400] blasphemous, and abhominable wordis, not cuming by the inspiratioun of God, bot of the devill, on[401] no less pearrell then my lyif: It is just tharefoir, and ressonable, your discreationis to know what my wordis and doctrine are, and what I have ever tawght in my tyme in this realme, that I perish not injustlye, to the great perrell of your soulles. Wharfoir, boyth for the glorie and honour of God, your awin health, and savegard of my lyef, I beseik your discretionis to hear me, and in the meantyme I sall recyte my doctrin without any cullour.

First, and cheiflie, since the tyme I came into this realme, I tawght nothing but the Ten Commandimentis of God, the Twelf Articles of the Fayth, and the Prayer of the Lord, in the mother toung. Moirovir, in Dundy, I tawcht the Epistill of Sanct Paule to the Romanes; and I shall schaw your discretionis faythfullie what fassion and maner I used when I tawcht, without any humane dread, so that your discretionis give me your earis benevolent and attent."

Suddanlie then, with ane heycht voce,[402] cryed the Accusare, the fed sow, "Thow heretike, runnigate, tratour, and theif, it was not lauchfull for thee to preach. Thow hes tackin the power at thyne awin hand, without any autoritie of the Church. We forthink that thow hes bene a preachar so long." Then said all the hole congregatioun of the Prelattis, with thare complices, these woordis, "Yf we give him licience to preach, he is so craftie, and in Holy Scriptures so exercised, that he will perswaid the people to his opinioun, and rase them against us."

Maister George, seing thare maliciouse and wicked intent, appealed [from the Lord Cardinall to the Lord Governour, as[403]] to ane indifferent and equall judge.[404] To whome the Accusare, Johne Lauder foirsaid, with hoggish voce answered, "Is not my Lord Cardinall the secund persone within this realme, Chancellar of Scotland, Archibischope of Sanctandross, Bischope of Meropose, Commendatour of Abirbrothok, Legatus Natus, Legatus a Latere?" And so reciting as many titilles of his unworthy honouris[405] as wold have lodin a schip, much sonare ane asse; "Is not he, (quod Johnne Lauder,) ane equall judge apparantlye to thee? Whome other desyrest thow to be thy judge?"

To whome this humble man answered, saying, "I refuise not my Lord Cardinall, but I desyre the word of God to be my judge, and the Temporall Estate, with some of your Lordschippis myne auditoures; becaus I am hear my Lord Governouris presonar." Whareupone the pridefull and scornefull people that stood by, mocked him, saying, "Suche man, such judge," speaking seditious and reprochfull wordis aganis the Governour, and other the Nobles, meanyng thame also to be Heretykis. And incontinent, without all delay, thei wold have gevin sentence upoun Maister George, and that without farther process, had not certane men thare counselled my Lord Cardinall to reid agane the Articles, and to heir his ansueris thareupoun, that the people mycht nott complaine of his wrongfull condemnatioun.

And schortlie for to declair, these war the Articles following, with his Ansueris, as far as thei wold give him leave to speak; for when he intended to mitigate thare lesingis, and schaw the maner of his doctrine, by and by thei stoped his mouth with ane other Article.

The First Article.

Thow fals Heretyk, runiagate, tratour, and theif, deceavar of the people, dispysest the holy Churches, and in lyik case contemnest my Lord Governouris authoritie. And this we know for suyrtie, that when thow preached in Dundye, and was charged be my Lord Governouris authoritie to desist, nevertheles thow woldest not obey, but persevered in the same. And tharefoir the Bischope of Brechin curssed thee,[406] and delivered thee into the Devillis handis, and gave thee in commandiment that thow souldest preach no more: Yitt nochtwythstanding, thow didest continew obstinatlye.

The Ansuer.

My Lordis, I have red in the Actes of the Apostles, that it is not lauchfull, for the threattis and minacinges of men, to desist from the preaching of the Evangell.[407] Tharefoir it is writtin, "We shall rather obey God then men." I have also red [in] the Propheit Malachie, "I shall curse your blissinges, and bliss your cursingis, sayeis the Lord:" beleving firmelie, that he wold turne your cursingis into blissinges.

The Secund Article.

Thow fals Heretike did say, that a preast standing at the altare saying Masse, was lyik a fox wagging his taill in Julie.

The Ansuer.

My Lordis, I said not so. These war my sayinges: The moving of the body outward, without the inward moving of the harte, is nocht ellis bott the playing of ane ape, and nott the trew serving of God; for God is a secreit searchare of menis hartes: Tharefoir, who will trewlye adorne and honour God, he must in spreit and veritie honour him.

Then the Accusatour stopped his mouth with ane other Article.

The Thrid Article.

Thow fals Heretik preachest aganis the Sacramentis, saying, That thare ar not Sevin Sacramentis.

The Answer.

My Lordis, if it[408] be your pleasuris, I tawght never of the nomber of the Sacramentis, whither thei war sevin, or ane ellevin. So many as ar instituted by Christ, and ar schawin to us by the Evangell, I professe opinlie. Except it be the word of God, I dar affirme nothing.

The Fourte Article.

Thow fals Heretike hes oppinlie tawght, that Auriculare Confessioun is not a blessed Sacrament; and thow sayest, that we should only confess us to God, and to no preast.

The Answer.

My Lordis, I say, that Auriculare Confessioun, seing that it hath no promeis of the Evangell,[409] tharefoir it can not be a Sacrament. Of the Confessioun to be maid to God, thare ar many testimonyes in Scripture; as when David sayeth, "I thowght that I wold knowledge my iniquitie against my self unto the Lord; and he forgave the trespasses[410] of my synnes." Heir, Confessioun signifieth the secreat knowledge of our synnes befoir God: when I exhorted the people on this maner, I reproved no maner of Confessioun. And farther, Sanct James sayith, "Knowledge your synnes[411] one to ane uther, and so lett yow to have peace amonge your selfes." Heir the Apostle meaneth nothing of Auriculare Confessioun, but that we should acknawledge and confesse our selfis to be synneris befoir our brethrene, and befoir the world, and not to esteame our selfis as the Gray Freiris dois, thinking thame selfis allreddy purgeid.[412]

When that he had said these wordis, the horned Bischopis and thare complices cryed, and girned[413] with thare teith, saying, "See ye not what colouris he hath in his speich, that he may begile us, and seduce us to his opinioun."

The Fyft Article.

Thow Heretike didest say openlye, that it was necessarie to everie man to know and understand his Baptisme, and that it was contrarie to Generall Counsallis, and the Estaites of Holy Churche.

The Answer.

My Lordis, I beleve thare be none so unwyse hear, that will mak merchandise with ane Frenche man, or any other unknawin stranger, except he know and understand first the conditioun or promeise maid by the French man or stranger. So lyikwyse I wold that we understood what thing we promeis in the name of the infante unto God in Baptisme: For this caus, I beleve, ye have Confirmatioun.

Then said Maister Bleiter,[414] chaplen, that he had the Devill within him, and the spreit of errour. Then answered him a cheild,[415] saying, "The Devill cane not speik such wordis as yonder man doith speik."

The Saxt Article.

Thow fals Heretike, tratour, and theif, thow saidest that the Sacrament of the Altare was but a pece of bread, backin upon the asches, and no other thing elles; and all that is thare done, is but a superstitious ryte aganis the commandiment of God.

The Answer.

Oh Lord God! so manifest lyes and blasphemyes the Scripture doith not so teach yow. As concernyng the Sacrament of the Altare, (my Lordis,) I never tawght any thing against the Scripture, the which I shall, (by Goddis grace,) mak manifest this day, I being ready tharefore to suffer death.

The lauchfull use of the Sacrament is most acceptable unto God: but the great abuse of it is verray detestable unto him. But what occasioun thei have to say such wordis of me, I sall schortlie schaw your Lordschippes. I once chanced to meitt with a Jew, when I was sailling upoun the watter of Rhene.[416] I did inqueir of him, what was the caus of his pertinacie, that he did not beleve that the trew Messias was come, considering that thei had sene all the prophecyes, which war speking of him, to be fulfilled: moreover, the prophecyes tackin away, and the Scepter of Juda. By many other testimonyes of the Scriptour, I vanquest him, and approved that Messias was come, the which thei called Jesus of Nazareth. This Jew answered agane unto me, "When Messias cumith, he shall restore all thingis, and he sall not abrogate the Law, which was gevin to our fatheris, as ye do. For why? we see the poore almost perish throw hunger amang yow, yitt yow ar nott moved with pitie towardis thame; butt among us Jewes, thowght we be puir, thare ar no beggares found. Secundarly, It is forbiddin by the Law, to faine any kynd of imagrie of thingis in heavin above, or in the erth beneth, or in the scy under the erth; but one God only to honour; but your sanctuaries and churches ar full of idolles. Thridly, A peice of braid backin upone the aschis, ye adore and wirschip, and say, that it is your God." I have rehersed hear but the sayingis of the Jew,[417] which I never affirmed to be trew.

Then the Bischoppis schooke thare headis, and spitted into the earth: And what he ment in this mater farther, thei wold nott heare.[418]

The Sevint Article.

Thow fals Heretike did say, that Extreme Unctioun was not a Sacrament.

The Answer.

My Lord, forsuyth, I never tawght any thing of Extreme Unctioun in my doctrine, whetther it war a Sacrament or no.

The Eyght Article.

Thow fals Heretike saidest that the Holy Watter is no sa good as wasche, and suche lyik. Thow contempnest Conjuring, and sayest, that Holy Churches cursing availled nott.

The Answere.

My Lordis, as for Holy Watter, what strenth it is of, I tawght never in my doctrine. Conjuringes and Exorzismes, yf thei war conformable to the word of God, I wold commend thame. But in so far as thei ar not conformeable to the commandiment and worde of God, I reprove thame.

The Nynt Article.

Thow fals Heretike and runnagate hast said, that everie Layman is a Preast; and such lyik thow sayest, that the Pope hath no more power then any other man.

The Answere.

My Lordis, I tawght nothing but the worde of God. I remember that I have red in some places in Sanct Johnne and Sanct Petir, of the which one sayeth, "He hath made us kingis and preastis;" the other sayeth, "He hath made us the kinglye preasthode:" Wharefoir, I have affirmed, any man being cuning and perfite in the word of God, and the trew faith of Jesus Christ, to have his power gevin him frome God, and not by the power or violence of men, but by the vertew of the word of God, the which word is called the power of God, as witnesseth Sanct Paule evidentlie ynewgh. And agane, I say, any unlearned man, and not exercised in the woord of God, nor yit constant in his faith, whatsoever estaite or order he be of; I say, he hath no power to bynd or loose, seing he wanteth the instrument by the which he bindeth or looseth, that is to say, the word of God.

After that he had said these wordis, all the Bischoppes lawghed, and mocked him. When that he beheld thare lawghing, "Lawgh ye, (sayeth he,) my Lordis? Thowght that these my sayingis appeir scornefull and worthy of derisioun to your Lordschippis, nevertheless thei ar verray weightye to me, and of a great valow; becaus that thei stand not only upon my lyif, bot also the honour and glorie of God." In the meantyme many godly men, beholding the wodness and great crueltie of the Bischoppis, and the invincible patience of the said Maister George, did greatlie mourne and lament.

The Tent Article.

Thow fals Heretike saidst, that a man hath no Free Will; but is lyik to the Stoickis, which say, That it is nott in man's will to do any thing, but that all concupiscence and desyre cumith of God, of whatsoever kynd it be of.

The Answer.

My Lordis, I said nott so, trewlie: I say, that as many as beleve in Christ firmelie, unto thame is gevin libertie, conformable to the saying of Sanct Johnne, "If the Sone mak yow free, then shall ye verelie be free." Of the contrarie, as many as beleve not in Christ Jesus, thei ar bound servandis of synne: "He that synneth is bound to synne."

The Ellevint Article.

Thow fals Heretike sayest, It is as lawfull to eitt flesche upoun Fryday, as on Sonday.

The Answere.

Pleasith it your Lordschippis, I have redd in the Epistles of Sanct Paule, "That who is cleane, unto thame all thingis is cleane." Of the contrarie, "To the filthie men, all thingis ar uncleane." A faithfull man, cleane and holy, sanctifieth by the worde the creature of God; but the creature maketh no man acceptable unto God: so that a creature may not sanctifie any impure and unfaithfull man. But to the faythfull man, all thingis ar sanctifeid, by the prayer of the worde of God.

After these sayingis of Maister George, then said all the Bischoppes, with thare complices, "Quhat nedeth us any witnesse against him: hath he nott oppinlie hear spokin blasphemie?"

The Twelth Article.

Thow fals Heretike doest say, That we should nott pray to Sanctes, butt to God onlye: Say whetther thow hast said this or no: say schortlye.

The Answer.

For the weaknes and the infirmitie of the heararis, (he said,) without doubt plainelie, that Sanctis should not be honored nor incalled upone. My Lordis, (said he,) thare ar two thingis worthy of note: the one is certane, and the other uncertane. It is found plainlie and certane in Scriptures, that we should wirschipe and honour one God, according to the saying of the first Commandiment, "Thow sall onlie wirschip and honour thy Lord God with all thy harte." But as for praying to and honoring of Sanctes, thare is great dowbt amang many, whether thei hear or no invocatioun maid unto thame. Tharefoir, I exhorted all men equallye in my doctrine, that thei should laif the unsure way, and follow the way which was taught us by our Maister Christ:

He is onlye our Mediatour, and maketh intercessioun for us to God his Father:

He is the doore, by which we must enter in:

He that entereth not in by this doore, but clymeth ane other way, is a theif and a murtherare:

He is the Veritie and Lyef:

He that goeth out of this way, thare is no dowbt but he shall fall into the myre; yea, verrelye, he is fallin in to it all readdy. This is the fassioun of my doctrine, the which I have ever followed. Verrelie that which I have heard and redd in the woorde of God, I taught opinelye and in no cornerris, and now ye shall witness the same, yf your Lordschippis will hear me: Except it stand by the worde of God, I dar nott be so bold to affirme any thing. These sayingis he rehersed diverse tymes.

The xiii Article.

Thow fals Heretike has preached plainelie, saying, That thare is no Purgatorie, and that it is a fayned thing, any man, after this lyfe, to be punished in Purgatorie.

The Answere.

My Lordis, as I haif oftentymes said heirtofoir, without expresse witnes and testimonye of Scripture, I dar affirme nothing. I have oft and divers tymes redd ower the Bible, and yitt such a terme fand I never, nor yet any place of Scripture applicable thairunto. Tharefore, I was eschamed ever to teach of that thing, which I could nott fynd in Scripture.

Then said he to Maister Johnne Lauder, his accusare, "Yf yow have any testimonye of the Scripture, by the which ye may prove any such place, schew it now befoir this auditoure."[419] But that dolt had not a worde to say for him self, but was as doume as a bitle[420] in that mater.

The xiiii Article.

Thow fals Heretyke hast taught plainelie against the vowis of Monkis, Freiris, Nonnes, and Preastis, saying, That whosoever was bound to such lyik vowis, thei vowed thame selves to the estate of damnatioun: Moreover, that it was lauchfull for Preastis to marye wyffis, and not to leve sole.

The Answer.

Of suth, my Lordis, I have redd in the Evangell, that thare ar three kynd of chast men: some ar gelded frome thare motheris wombe; some ar gelded by men; and some have gelded thame selfis for the kingdome of heavinis saik: verrelye, I say, these men ar blessed by the Scripture of God. But as many as have nott the gyft of Chastitie, nor yitt for the Evangell have nott owercome the concupiscence of the flesche, and have vowed chastitie, ye have experience, althowght I suld hold my toung,[421] to what inconvenience thei have vowed thame selfis.

When he had said these wordis, thei were all doume,[422] thinking better to have ten concubynes, then one maryed wyfe.

The xv Article.

Thow fals Heretike and runnagate, sayest, That thow will not obey our Generall nor Principale[423] Councellis.

The Answer.

My Lordis, what your Generall Counsallis ar, I know not: I was never exercised in thame; butt to the pure woord of God I gave my laubouris. Read hear your Generall Counsallis, or ellis give me a book, whairin thei ar conteaned, that I may reid thame: Yf that thei aggree with the word of God, I will not disagree.

THIS WAS FREIR SCOT.

Then the ravineyng wolves turned into madnes,[424] and said, "Whareunto lett we him speak any further? Reid furth the rest of the Articles, and stay not upoun thame." Amonges these cruell tygres, thare was one fals hypocryte, a seducer of the people, called Johnne Scot,[425] standing behynd Johnne Lauderis back, hasting him to reid the rest of the Articles, and nott to tary upone his wittie and godlye ansueris; "For we may not abyde thame, (quod he,) no more then the Devill may abyde the sign of the croce, when it is named."

The xvi Article.

Thow Heretike sayest, That it is vane to buyld to the honour of God costlie Churches, seing that God remaneth not in Churches made by menis handis, nor yit can God be in so litill space, as betuix the Preastis handis.

The Answer.

My Lordis, Salomon sayith, "Yf that the heavin of heavinis can not comprehend thee, how much less this house that I have buylded." And Job consenteth to the same sentence, saying, "Seing that he is heychtar then the heavins, tharefor what can thow buyld unto him? He is deapar then the hell, then how sall thow know him? He is longar then the earth, and breadar then the sea." So that God can nott be comprehended into one space, becaus that he is infinite. These sayingis, nochtwithstanding, I said never that churches should be destroyed; bot of the contrarie, I affirmed ever, that churches should be susteaned and upholdin, that the people should be congregat in thame to hear the worde of God preached. Moreover, wharesoever is the trew preaching of the word of God, and the lauchfull use of the Sacramentes, undoubtedlye thare is God him self. So that both these sayingis ar trew together: God can nott be comprehended into any one place: And, "Wharesoever thare ar two or three gathered in his name, thare is he present in the myddest of thame." Then said he to his Accusar, "Yf thow thinkest any otherwyise then I say, schaw furth thy reasonis befoir this auditorie." Then he, without all reassone, was dome,[426] and could not answer a worde.

The xvii Article.

Thow fals Heretike contemnest Fasting, and sayest, thow shouldest not fast.

The Answer.

My Lordis, I find that Fasting is commended in the Scripture; tharefor I war a sclanderar of the Gospell, yf I contemned fasting. And not so onlye, but I have learned by experience, that fasting is good for the health and conservatioun of the body. But God knowith onlye who fastith the trew fast.

The xviii Article.

Thow fals Heretike hes preached opinlie, saying, That the Soulles of men shall sleip to the latter day of judgement, and shall not obtene lyfe immortale untill that day.

The Answer.

God, full of mercy and goodnes, forgeve thame that sayeth such thingis of me. I wote and know suirelie by the word of God, that he which hath begone to have the faith of Jesus Christ, and belevith fermelie in him, I know suirelie, that the sawll of that man shall never sleape, bot ever shall leve ane immortall lyef; the which lyef, frome day to day, is renewed in grace and augmented; nor yitt shall ever perish, or have ane end, but shall ever leve immortall with Christ thare heid: To the which lyfe all that beleve in him shall come, and rest in eternall glorie. Amen.

When that the Bischoppis, with thare complices, had accused this innocent man, in maner and forme afoirsaid, incontinentlie thei condemned him to be brynt as are Heretike, not having respect to his godly answeris and trew reassones which he alledged, nor yitt to thare awin consciences, thinking verelye, that thei should do to God good sacrifice, conformable to the sayingis of Jesus Christ in the Gospell of Sanct Johnne, chapter 16: "Thei shall excommunicat yow; yea, and the tyme shall come, that he which killeth yow shall think that he hath done to God good service."

The Prayer of Maister George.

"O Immortall God! how long sall thow suffer the woodnes and great crudelitie of the ungodlie to exercise thare furie upoun thy servandes, which do further thy word in this world, seing thei desyre to do the contrarie, that is, to chok and destroy thy trew doctrin and veritie, by the which thow hast schewed thee unto the world, which was all drouned in blyndness and mysknowledge of thy name. O Lord, we know suirlie, that thy trew servandes most neidis suffer, for thy names saik, persecutioun, afflictioun, and troubles in this present lyef, which is but a schaddow, as thow hast schewed to us, by thy Propheittis and Apostles. But yitt we desyre thee, (Mercyfull Father,) that thow conserve, defend, and help thy Congregatioun, which thow hast chosen befoir the begynning of the world, and give thame thy grace to hear thy word, and to be thy trew servandis in this present lyef."

Then, by and by, thei caused the commoun people to remove,[427] whose desyre was alwyise to hear that innocent speak. And the sonis of darknes pronunced thare sentence definitive, not having respect to the judgement of God. When all this was done and said, my Lord Cardinall caused his tormentares[428] to pas agane with the meke lambe unto the Castell, untill such tyme the fyre was maid reddy. When he was come into the Castell, then thare came two Gray feindis, Freir Scott and his mate, saying, "Schir, ye must maik your confessioun unto us." He answered, and said, "I will mak no confessioun unto yow. Go fetch me yonder man that preached this day, and I will maik my confessioun unto him." Then thei sent for the Suppriour of the Abbay,[429] who came to him with all dilegence; but what he said in this confessioun, I can not schaw.[430]

When the fyre was maid reddy, and the gallowse, at the West parte of the Castell, neir to the Priorie, my Lord Cardinall, dreading that Maister George should have bene takin away by his freindis, tharefoir he commanded to bend all the ordinance of the Castell richit against the place of executioun, and commanded all his gunnaris to be readdy, and stand besyde thare gunnes, unto such tyme as he war burned. All this being done, thei bound Maister George's handis behind his back, and led him furth with thare soldeouris, from the Castell, to the place of thare cruell and wicked executioun. As he came furth of the Castell gate, thare mett him certane beggeris, asking of his almes, for Goddis saik. To whome he answered, "I want my handis, wharewith I wont to geve yow almes. But the mercyfull Lord, of his benignitie and aboundand grace, that fedith all men, votschafe to geve yow necessaries, boith unto your bodyes and soules." Then afterward mett him two fals feindis, (I should say, Freiris,) saying, "Maister George, pray to our Lady, that sche may be a mediatrix for yow to hir Sone." To whome he answered meiklie, "Cease: tempt me not, my brethrene." After this, he was led to the fyre, with a rope about his neck, and a chaine of irne about his myddill.

When that he came to the fyre, he sat doun upoun his knees, and rose agane; and thrise he said these wordis, "O thow Saviour of the warld, have mercy upon me: Father of heavin, I commend my spreit into thy holy handis." When he had maid this prayer, he turned him to the people, and said these wordis: "I beseik yow, Christiane brethrene and sisteris, that ye be nott offended att the word of God, for the afflictioun and tormentis which ye see already prepared for me. But I exhorte yow, that ye love the word of God, your salvatioun, and suffer patientlie, and with a confortable harte, for the wordis saik, which is your undoubted salvatioun and everlesting conforte. Moirover, I pray yow, shew my brethrene and sisteris, which have heard me oft befoir, that thei cease nott nor leve of to learne the word of God, which I taught unto thame, after the grace gevin unto me, for no persequutionis nor trubles in this world, which lestith nott. And schaw unto thame, that my doctrine was no wyffes fables, after the constitutions maid by men; and yf I had taught menis doctrin, I had gottin grettar thankis by men. Bot for the wordis saik, and trew Evangell, which was gevin to me by the grace of God, I suffer this day by men, not sorowfullie, but with a glaid harte and mynd. For this caus I was sent, that I should suffer this fyre for Christis saik. Considder and behold my visage, ye sall not see me change my cullour. This gryme fyre I fear nott; and so I pray yow for to do, yf that any persecutioun come unto yow for the wordis saik; and nott to fear thame that slay the body, and afterwarte have no power to slay the saule. Some have said of me, that I taught, that the saule of man should sleap untill the last day; but I know suirlie, and my faith is such, that my saule sail sowp[431] with my Saviour this nycht, or it be sex houris, for whome I suffer this." Then he prayed for thame which accused him, saying, "I beseik the Father of Heavin to forgive thame that have of any ignorance, or ellis of any evill mynd, forged lyes upone me; I forgeve thame with all myne hearte: I beseik Christ to forgeve thame that have condemned me to death this day ignorantlye." And last of all, he said to the people on this maner, "I beseik yow, brethrene and sisteris, to exhorte your Prelattis to the learnyng of the word of God, that thei at the least may be eschamed to do evill, and learne to do good; and yf thei will not converte thame selves frome thare wicked errour, thare shall hastelie come upone thame the wrath of God,[432] which thei sail not eschew."

Many faythfull wordis said he in the meane tyme, takin no head or cair of the cruell tormentis which war then prepared for him. Then, last of all, the hangman, that was his tormentour, sat doune upoun his kneis, and said, "Schir, I pray yow, forgive me, for I am nott guiltie of your death." To whome he answered, "Come hither to me." When he was come to him, he kissed his cheik, and said, "Lo! hear is a tokin that I forgeve thee: My harte, do thyn office." And then by and by, he was putt upoun the gibbet, and hanged, and there brynt to poulder.[433] When that the people beheld the great tormenting of that innocent, thei mycht not withhold frome piteous morning and complaining of the innocent lambes slawchter.[434]

THE WORLDLY STRENTH OF THE CARDINALL OF SCOTLAND.

After the death of this blissed martyre of God, begane the people, in plaine speaking, to dampne and detest the crueltie that was used. Yea, men of great byrth, estimatioun, and honour, at open tables avowed, That the blood of the said Maister George should be revenged, or ellis thei should cost lyef for lyef. Amonges whome Johnne Leslye,[435] brother to the Erle of Rothess, was the cheaf; for he, in all cumpanyes, spared not to say, "That same whingar, (schawin furth his dager,) and that same hand, should be preastis to the Cardinall." These bruytis came to the Cardinalles earis; but he thought him self stout yneuch for all Scotland; for in Babylon, that is, in his new blok-house, he was suyre, as he thought; and upoun the feildis, he was able to matche all his ennemies. And to wryte the trewth, the most parte of the Nobilitie of Scotland had ether gevin unto him thare bandis of manrent, or ellis war in confideracye, and promessed amitie with him. He onlye feared thame in whose handis God did deliver him, and for thame had he laid his neattis so secreatlie, (as that he maid a full compt,) that thare feit could not eschap, as we shall after heare; and something of his formare practises we man reacompt.

After the Pasche he came to Edinburgh, to hold the seinze,[436] (as the Papistes terme thare unhappy assemblie of Baallis schaven sorte.) It was bruyted that something was purposed against him, at that tyme, by the Erle of Anguss and his freindis, whome he mortally hated, and whose destructioun he sought. But it failled, and so returned he to his strenth; yea, to his God and only conforte, asweill in heavin as in earth. And thare he remaned without all fear of death, promissing unto him self no less pleasur, nor did the riche man, of whome mentioun is maid by our Maister in the Evangell; for he did nott onlie rejois and say, "Eitt and be glade, my saule, for thow hast great riches laid up in store for many dayis;" THE BRAGGYN OF THE CARDINALL A LITLE BEFOIR HIS DEATH bot also he said, "Tush, a feg for the fead, and a buttoun for the braggyne of all the heretikis and thare assistance in Scotland. Is nott my Lord Governour myne? Witness his eldast sone[437] thare pledge at my table? Have I not the Quene at my awin devotioun? (He ment of the mother to Mary that now myschevouslie regnes.) Is not France my freind, and I freind to France? What danger should I fear?" And thus, in vanitie, the carnall Cardinall delyted him self a lytill befoir his death. But yit he had devised to have cutt of such as he thought mycht cummer him; for he had appointed the haill gentilmen of Fyff to have mett him at Falkland, the Mononday after that he was slane upoun the Setterday. THE TREASOUN OF THE CARDINALL His treasonable purpoise was nott understand but by his secreat counsall; and it was this: That Normond Leslie, Schireff of Fyff,[438] and appearing air to his father, the Erle of Rothess; the said Johnne Leslye, father-brother to Normound; the Lardis of Grange, eldar and youngar; Schir James Lermound of Darsye,[439] and Provest of Sanctandrose; and the faythfull Lard of Raith;[440] should eyther have bene slane, or ellis tane, and after to have bene used at his pleasur. This interprise was disclosed after his slawchtter, partlye by letteris and memorialles found in his chalmer, butt playnlie affirmed by suche as war of the consall. Many purposes war devised, how that wicked man mycht have bene tackin away. But all failled, till Fryday, the xxviij of Maij, Anno 1546, when the foirsaid Normound came at nycht to Sanctandross; Williame Kirkcaldye of Grange youngar was in the toune befoir, awaitting upoun the purpoise; last came Johnne Leslye foirsaid, who was most suspected. What conclusion thei took that nycht, it was nott knawin, butt by the ischew which followed.

HOW THE CARDINALL WAS OCCUPYED THE NYCHT BEFOIR THAT THE MORNYNG HE WAS SLAINE.

But airlie upoun the Setterday, in the mornyng, the 29. of Maij, war thei in syndree cumpanyes in the Abbay kirk-yard, not far distant frome the Castell. First, the yettis being oppin, and the draw-brig lettin doun, for receaving of lyme and stanes, and other thingis necessar for buylding, (for Babylon was almost finished,)—first, we say, assayed Williame Kirkcaldy of Grange youngar, and with him sex personis, and gottin enteress, held purpose with the portare, "Yf My Lord was walking?" who ansuered, "No." (And so it was in dead; for he had bene busy at his comptis with Maistres Marioun Ogilbye[441] that nycht, who was espyed to departe frome him by the previe posterne that morning; and tharefor qwyetness, after the reuillis of phisick, and a morne sleap[442] was requisite for My Lord.) Whill the said Williame and the Portar talked, and his servandis maid thame to look the work and the workemen, approched Normound Leslye with his company; and becaus thei war in no great nomber, thei easilie gat entress. Thei address thame to the myddest of the close, and immediatlie came Johnne Leslye, somewhat rudlye, and four personis with him. The portar, fearing, wold have drawin the brig; but the said Johnne, being entered thairon, stayed, and lap in. And whill the portar maid him for defence, his head was brokin, the keyis tackin frome him, and he castin in the fowsea;[443] and so the place was seased. The schowt arises:[444] the workemen, to the nomber of mo then a hundreth, ran of the wallis, and war without hurte put furth at the wicked yett.[445] The first thing that ever was done, Williame Kirkcaldye took the garde of the prevey posterne, fearing that the fox should have eschaped. Then go the rest to the gentilmenis chalmeris, and without violence done to any man, thei put mo then fyftie personis to the yett: The nomber that interprised and did this, was but sextein personis. The Cardinall, awalkned with the schouttis, asked from his windo, What ment that noyse? It was answered, That Normound Leslye had tackin his Castell. Which understand, he ran to the posterne; but perceaving the passage to be keapt without, he returned qwicklye to his chalmer, took his twahanded sword, and garte his chalmer child cast kystes, and other impedimentis to the doore. THE CARDINALLIS DEMAND In this meane tyme came Johnne Leslye unto it, and biddis open. The Cardinall askyne, "Who calles?" he answeris, "My name is Leslye." He re-demandis, "Is that Normond?" The other sayis, "Nay; my name is Johnne." "I will have Normound," sayis the Cardinall; "for he is my friend."[446] "Content your self with such as ar hear; for other shall ye gett nane." Thare war with the said Johnne, James Melven,[447] a man familiarlie acquented with Maister George Wisharte, and Petir Caremichaell,[448] a stout gentilman. In this meanetyme, whill thei force at the doore, the Cardinall hydis a box of gold under coallis that war laide in a secreat cornar. At lenth he asked, "Will ye save my lyef?" The said Johnne answered, "It may be that we will." "Nay," sayis the Cardinall, "Swear unto me by Goddis woundis, and I will open unto yow." Then answered the said Johnne, "It that was said, is unsaid;" and so cryed, "Fyre, fyre;" (for the doore was verray stark;) and so was brought ane chymlay full of burnyng coallis. Which perceaved, the Cardinall or his chalmer child, (it is uncertane,) opened the doore, and the Cardinall satt doune in a chyre, and cryed, THE CARDINALLIS CONFESSIOUN "I am a preast; I am a preast: ye will nott slay me." The said Johnne Leslye, (according to his formar vowes,) strook him first anes or twyse, and so did the said Petir. But James Melven, (a man of nature most gentill and most modest,[449]) perceaving thame boyth in cholere, withdrew thame, and said, "This worke and judgement of God, (althought it be secreit,) aught to be done with greattar gravitie;" and presenting unto him the point of the sweard, said, THE GODLY FACT AND WOORDIS OF JAMES MELVEN.[450] "Repent thee of thy formar wicked lyef, but especiallie of the schedding of the blood of that notable instrument of God, Maister George Wisharte, which albeit the flame of fyre consumed befoir men; yitt cryes it, a vengeance upoun thee, and we from God ar sent to revenge it: For heir, befoir my God, I protest, that nether the hetterent of thy persone, the luif of thy riches, nor the fear of any truble thow could have done to me in particulare, moved, nor movis me to stryk thee; but only becaus thow hast bein, and remanes ane obstinat ennemye against Christ Jesus and his holy Evangell." And so he stroke him twyse or thrise trowght with a stog sweard; and so he fell, never word heard out of his mouth, but THE CARDINALLIS LAST WOORDIS "I am a preast, I am a preast: fy, fy: all is gone."[451]

Whill they war thus occupyed with the Cardinall, the fray rises in the toune. The Provest[452] assembles the communitie, and cumis to the fowseis syd, crying, "What have ye done with my Lord Cardinall? Whare is my Lord Cardinall? Have ye slayne my Lord Cardinall? Lett us see my Lord Cardinall?" Thei that war within answered gentilye, "Best it war unto yow to returne to your awin houssis; for the man ye call the Cardinall has receaved his reward, and in his awin persone will truble the warld no more." But then more enraigedlye, thei cry, "We shall never departe till that we see him." And so was he brought to the East blok-house head, and schawen dead ower the wall to the faythless multitude, which wold not beleve bofoir it saw: How miserably lay David Betoun, cairfull Cardinall.[453] And so thei departed, without Requiem æternam, and Requiescant in pace, song for his saule. Now, becaus the wether was hote, (for it was in Maij, as yo have heard,) and his funerallis could not suddandly be prepared, it was thowght best, to keap him frome styncking, to geve him great salt ynewcht, a cope of lead, and a nuk[454] in the boddome of the Sea-toore, (a place whare many of Goddis childrene had bein empreasoncd befoir,) to await what exequeis his brethrene the Bischoppes wold prepare for him.[455]

ADVERTISMENT TO THE READAR.

These thingis we wreat mearelie.[456] But we wold, that the Reader should observe Goddis just judgementis, and how that he can deprehend the worldly wyse in thare awin wisdome, mak thare table to be a snare to trape thare awin feit, and thare awin presupposed strenth to be thare awin destructioun. These ar the workis of our God, wharby he wold admonish the tyrantis of this earth, that in the end he will be revenged of thare crueltye, what strenth so ever thei mack in the contrare. But such is the blyndnes of man, (as David speakis,) "That the posteritie does ever follow the footsteppes of thare wicked fatheris, and principallie in thare impietie;" for how litill differres the cruelty of that bastarde, that yitt is called Bischope of Sanctandrois,[457] frome the crueltie of the formar, we will after heare.

THE BISCHOPE OF SANCTANDROIS WAS GLAID, AND YITT MAID HIMSELF TO BE ANGREE AT THE SLAUCHTER OF THE CARDINALL.

The death of this foirsaid tyrant was dolorous to the preastis, dolorous to the Governour, most dolorous to the Quene Dowager;[458] for in him perished faythfulnes to France, and the conforte to all gentilwemen, and especiallie to wantoun wedowis: His death most be revenged. To the Courte agane repares the Erle of Anguss, and his brother Schir George. Laubour is maid for the Abbacy of Abirbrothok, and a grant was ones maid of the samyn, (in memorie whareof George Dowglas,[459] bastard sone to the said Erle, is yet called Postulat.) Butt it was more proper, (think the Hammyltonis,) for the Governouris keching, nor for reward to the Dowglasses. And yitt in esperance thairof, the saidis Erle and George his brother war the first that voted, that the Castell of Sanctandrois should he beseiged. The Bischope, to declair the zeall that he had to revenge the death of him that was his predecessour, (and yit for his wishe he wold nott haif had him leaving agane,) still blew the coallis. And first, he caused summound, then denunce accurssed, and then last, rebelles,[460] not only the first interprisaris, but all such also as after did accumpany thame.[461] And last of all, the seige was concluded, which begane in the end of August; (for the 23 day thairof departed the soldeouris from Edinburgh,) and continewed near to the end of Januare. At what tyme, becaus thei had no other hope of wynnyng of it butt by hounger; and thairof also thei war dispared; for thei within had brockin throwght the east wall, and maid a plaine passage, by ane yron yett to the sea, which greatly releaved the besegeid, and abased the beseagearis; for then thei saw that thei could nott stope thame of victualles, onless that thei should be maisteris of the sea, and that thei clearlie understood thei could not be; for the Engliss schippis had ones bein thare, and had browght Williame Kirkcaldy frome London, and with much difficultie, (becaus the said yett was nott then prepared,) and some loss of men, had randered him to the Castell agane, and had tackin with thame to the Courte of England, Johnne Lesly and Maister Henry Balnavis, for perfyting of all contractes betuix thame and King Harye, UPON WHAT CONDITIONIS KING HARY TOOK THE CASTELL OF SANCTANDROIS IN HIS PROTECTIOUN who promissed to tak thame in his protectioun, upoun conditioun onlye, that thei should keape the Governouris sone, my Lord of Errane,[462] and stand freindis to the contract of mariage, whareof befoir we have made mentioun. These thingis clearly understand, (we say,) by the Governour and his Counsall, the preastis and the schavin sorte, thei conclude to make ane Appointment, to the end, that under treuth thei mycht eyther gett the Castell betrayed, or elles some principall men of the cumpany tackin at unwarres. In the which head was the Abbot of Dumfermling[463] principall; and for that purpose had the Lard of Monquhany,[464] (who was most familiar with those of the Castell,) laubored at foote and hand, and proceaded so in his trafique, that from entress upoun daylyght at his pleasur, he gat licience to come upoun the nycht whensoever it pleased him. But God had nott appointed so many to be betrayed, albeit that he wold that thei should be punished, and that justlye, as heirafter we will hear.

The Headis of the Coloured Appointment war:—

1. That thei should keap the Castell of Sanctandrois, ay and whill that the Governour, and the authoritie of Scotland, should gett unto thame ane sufficient absolutioun from the Pape, (Antichrist of Rome,) for the slawchtter of the Cardinall foirsaid.

2. That thei should deliver pledges for deliverie of that House, how sone the foirsaid absolutioun was delivered unto thame.

3. That thei, thare freindis, familiaris, servandes, and otheris to thame pertenyng, should never be persewed in the law, nor by the law,[465] be the authoritie, for the slauchter foirsaid. But that thei should bruik[466] commodities spirituall or temporall, whatsoever thei possessed befoir the said slauchter, evin as yf it had never bein committed.

4. That thei of the Castell should keape the Erle of Errane,[467] so long as thare pledges war keape.—And such lyik Articles, liberall yneuch; for thei never mynded to keape word of thame, as the ischew did declaire.

The Appointment maid, all the godly war glaid; for some esperance[468] thei had, that thairby Goddis woord should somewhat bud, as in deid so it did. For Johnne Rowgh,[469] (who sone after the Cardinalles slawghter entered within the Castell, and had continewed with thame the hole seige,) begane to preach in Sanctandrois; and albeit he was nott the most learned, yit was his doctrin without corruptioun, and tharefoir weall lyiked of the people.

At the Pasche[470] after, ANNO 1547.came to the Castell of Sanctandrois Johnne Knox, who, weareid of removing from place to place, be reassone of the persecutioun that came upoun him by this Bischope of Sanctandros, was determinat to have left Scotland, and to have vesitid the schooles of Germany, (of England then he had no pleasur, be reassone that the Paipes name being suppressed, his lawes and corruptionis remaned in full vigour.) But becaus he had the cair of some gentilmenes childrene, whome certane yearis he had nurished in godlynes, thare fatheris solisted him to go to Sanctandrois, that himself mycht have the benefite of the Castell, and thare childrene the benefite of his doctrine; and so, (we say,) came he the tyme foirsaid to the said place, and, having in his cumpanye Franciss Dowglass of Langnudrye, George his brother,[471] and Alexander Cockburne, eldast sone then to the Lard of Ormestoun,[472] begane to exercise thame after his accustomed maner. Besydis thare grammare, and other humane authoris, he redd unto thame a catechisme, a compt whairof he caused thame geve publictlie in the parishe Kirk of Sanctandrois. He redd moreover unto thame the Evangell of Johnne, proceading whare he left at his departing from Langnudrye, whare befoir his residence was; and that lecture he redd in the chapell, within the Castell, at a certane hour. Thei of the place, but especiallie Maister Henry Balnaves and Johne Rowght, preachear, perceaving the manor of his doctrin, begane earnestlie to travaill with him, that he wold tack the preaching place upoun him. But he utterlie refuissed, alledgeing "That he wold nott ryne whare God had nott called him;" meanyng, that he wold do nothing without a lauchfull vocatioun.

THE FIRST VOCATIOUN BY NAME OF JOHNE KNOX TO PREACHE.

Whareupone thei prively amonges thame selfis advising, having with thame in counsall[473] Schir David Lyndesay of the Mont, thei concluded, that thei wold geve a charge to the said Johnne, and that publictlie by the mouth of thare preachear. And so upoun a certane day, a sermone had of the electioun of ministeris, What power the congregatioun (how small that ever it was, passing the nomber of two or three) had above any man, in whome thei supposed and espyed the giftes of God to be, and how dangerous it was to refuise, and not to hear the voce of such as desyre to be instructed. These and other headis, (we say,) declaired, the said Johnne Rowght,[474] prcachear, directed his wordis to the said Johne Knox, saying, "Brother, ye shall nott be offended, albeit that I speak unto yow that which I have in charge, evin from all those that ar hear present, which is this: In the name of God, and of his Sone Jesus Christ, and in the name of these that presentlie calles yow by my mouth, I charge yow, that ye refuise not this holy vocatioun, but that as ye tender the glorie of God, the encrease of Christ his kingdome, the edificatioun of your brethrene, and the conforte of me, whome ye understand weill yneuch to be oppressed by the multitude of laubouris, that ye tack upoun yow the publict office and charge of preaching, evin as ye looke to avoid Goddis heavye displeasur, and desyre that he shall multiplye his graces with yow." And in the end, he said to those that war present, "Was not this your charge to me? And do ye not approve this vocatioun?" Thei answered, "It was; and we approve it." Whairat the said Johnne[475] abashed, byrst furth in moist abundand tearis, and withdrew him self to his chalmer. His conteanance and behaveour, fra that day till the day that he was compelled to present him self to the publict place of preaching, did sufficiently declair the greaf and truble of his hearte; for no man saw any sign of myrth of him, neyther yitt had he pleasur to accumpany any man, many dayis togetther.

DEAN JOHNE ANNAN.

The necessitie that caused him to enter in the publict place, besydis the vocatioun foirsaid, was: Dean[476] Johne Annane,[477] (a rottin Papist,) had long trubled Johnne Rowght in his preaching: The said Johnne Knox had fortifeid the doctrine of the Preachear by his pen, and had beattin the said Dean Johne from all defences, that he was compelled to fly to his last refuge, that is, to the authoritie of the Church, "Which authoritie, (said he,) damned all Lutherianes and heretikes; and tharefoir he nedith no farther disputatioun." Johne Knox answered, "Befoir we hold our selfis, or that ye can prove us sufficientlie convict, we must defyne the Church, by the; rycht notes gevin to us in Goddis Scriptures of the trew Church. We must decerne the immaculat spous of Jesus Christ, frome the Mother of confusioun, spirituall Babylon, least that imprudentlie we embrase a harlote instead of the cheast spous; yea, to speak it in plaine wordes, least that we submitt our selves to Sathan, thinking that we submitt our selfis to Jesus Christ. For, as for your Romane Kirk, as it is now corrupted, and the authoritie thairof, whairin standis the hope of your victorie, I no more dowbt but that it is the synagog of Sathan, and the head thairof, called the Pape, to be that man of syne, of whome the Apostle speakis, then that I doubt that Jesus Christ suffurred by the procurement of the visible Kirk of Hierusalem. THE OFFER OF JOHNE KNOX FIRST AND LAST UNTO THE PAPISTIS Yea, I offer my selve, by woord or wryte, to prove the Romane Church this day farther degenerat from the puritie which was in the dayis of the Apostles, then was the Church of the Jewes from the ordinance gevin by Moses, when thei consented to the innocent death of Jesus Christ." These woordis war spokin in open audience, in the parishe Kirk of Sanctandrois, after that the said Dean Johne Annane had spokin what it pleasith him, and had refuissed to dispute. The people hearing the offer, cryed with one consent, "We can not all read your writtingis, butt we may all hear your preaching: Tharefore we requyre yow, in the name of God, that ye will lett us hear the probatioun of that which ye have affirmed; for yf it be trew, we have bene miserable deceaved."

THE FIRST PUBLICT SERMON[478] OF JOHNE KNOX MAID IN THE PARISH KIRK OF SANCTANDROIS.

And so the nixt Sounday was appointed to the said Johne, to expresse his mynd in the publict preaching place. Which day approching, the said Johne took the text writtin in Daniel, the sevint chapter, begynnyng thus: "And ane other king shall rise after thame, and he shall be unlyik unto the first, and he shall subdew three kinges, and shall speak wordis against the Most Heigh, and shall consome the sanctes of the Most Heigh, and think that he may change tymes and lawes, and thei shalbe gevin into his handis, untill a tyme, and tymes, and deviding of tymes."

1. In the begynnyng of his sermon, he schew the great luif of God towardis his Church, whome it pleaseth to foirwarne of dangeris to come so many yearis befoir thei come to pas. 2. He breavelie[479] entraited the estait of the Israelitis, who thane war in bondage in Babylon, for the most parte; and maid a schorte discourse of the foure Impyres, the Babyloniane, the Persiane, that of the Greakis, and the fourte of the Romanes; in the destructioun whairof, rase up that last Beast, which he affirmed to be the Romane Church; for to none other power that ever has yitt bein, do all the notes that God hes schawin to the Propheit appertane, except to it allone; and unto it thei do so propirlie apperteane, that such as ar not more then blynd, may clearlie see thame. 3. But befoir he begane to opin the corruptionis of the Papistrie, he defyned the trew Kirk, schew the trew notes of it, whairupoun it was buylded, why it was the pillare of veritie, and why it could nott err, to witt, "Becaus it heard the voce of the awin pastor, Jesus Christ, wold not hear a strangere, nether yitt wold be caryed about with everie kynd of doctrin."

Every ane of these headis sufficientlie declared, he entered to the contrar; and upoun the notes gevin in his text, he schew that the Spreit of God in the New Testament gave to this king other names,[480] to witt, "the Man of Syn," "the Antichrist," "the Hoore of Babylon." He schew, that this man of syn, or Antichrist, was not to be restreaned to the person of any one man onlie, no more then by the fourte beast was to be understand the persone of any one Emperour. But by sic meanes[481] the Spreat of God wold forewarne his chosyn of a body and a multitud, having a wicked head, which should not only be synefull him self, butt that also should be occasioun of syne to all that should be subject unto him, (as Christ Jesus is caus of justice to all the membres of his body;) and is called the Antichrist, that is to say, one contrare to Christ, becaus that he is contrare to him in lyeff, doctrin, lawes, and subjectes. And thane begane he to dissipher the lyves of diverse Papes, and the lyves of all the scheavelynges for the most parte; thare doctrine and lawes he plainelie proved to repugne directlye to the doctrin and lawes of God the Father, and of Christ Jesus his Sone. CONTRA DEI SPIRITUM AD GALATOS CA. 2. VERSU 16, ET 3, 11. This he proved by conferring the doctrin of justificatioun, expressed in the Scriptures, which teach that man is "justifyed by faith only;" "that the blood of Jesus Christ purges us from all our synnes;" and the doctrin of the Papistes, which attributeth justificatioun to the workis of the law, yea, to the workis of manis inventioun, as pilgremage, pardonis, and otheris sic baggage. That the Papisticall lawes repugned to the lawes of the Evangell, he proved by the lawis maid of observatioun of dayis, absteanyng from meattis, and frome mariage, which Christ Jesus maid free; and the forbidding whereof, Sanct Paule called "the doctrin of devillis." In handilling the notes of that Beast gevin in the text, he willed men to considder yf these notes, THE GREAT WOORDIS WHICH THE ANTICHRIST SPEAKITH "Thare shall ane arise unlyk to the other, heaving a mouth speaking great thinges and blasphemous," could be applyed to any other, but to the Pape and his kingdome; for "yf these, (said he,) be not great woordis and blasphemous, 'the Successor of Petir,' 'the Vicare of Christ,' 'the Head of the Kirk,' 'most holy,' 'most blessed,' 'that can not err;' that 'may maik rycht of wrong, and wrong of rycht;' that 'of nothing, may mak somewhat;' and that 'hath all veritie in the schryne of his breast;' yea, 'that hes power of all, and none power of him:' Nay, 'not to say that he dois wrong, althought he draw ten thowsand millioun of saules with him self to hell.' Yf these, (said he,) and many other, able to be schawin in his awin Cannone Law, be not great and blasphemous woordis, and such as never mortall man spak befoir, lett the world judge. And yitt, (said he,) is thare one most evident of all, to wit, Johnne, in his Revelatioun, sayis, 'That the merchandeise of that Babyloniane harlot, amonges otheris thingis, shalbe the bodyes and saules of men.' Now, lett the verray Papistes thame selfis judge, yf ever any befoir thame took upoun thame power to relax the paines of thame that war in Purgatorie, as thei affirme to the people that daily thei do, by the merites of thare Messe, and of thare other trifilles." In the end he said, "Yf any here, (and thare war present Maister Johne Mayre,[482] the Universitie, the Suppriour,[483] and many Channonis, with some Freiris of boyth the ordouris,) that will say, That I have alledgeid Scripture, doctour, or historye, otherwyise then it is writtin, lett thame come unto me with sufficient witness, and by conference I shall lett thame see, not onlye the originall whare my testimonyes ar writtin, but I shall prove, that the wrettaris ment as I have spokin."

Of this sermon, which was the first that ever Johne Knox maid in publict, was thare diverse bruyttis. Some said, "Otheris sned[484] the branches of the Papistrie, but he stryekis at the roote, to destroy the hole." Otheris said, "Yf the doctouris, and Magistri nostri, defend nott now the Pape and his authoritie, which in thare awin presence is so manifestlie impugned, the Devill have my parte of him, and of his lawes boyth." Otheris said, "Maister George Wishart spak never so plainelye, and yitt he was brunt: evin so will he be." In the end, otheris said, "The tyranny of the Cardinall maid nott his cause the bettir, nether yitt the sufferring of Goddis servand maid his cause the worse. And tharefoir we wold counsall yow and thame, to provide bettir defenses then fyre and sweard; for it may be that ellis ye wilbe disapointed: men now have other eyes then thei had than." This answer gave the Lard of Nydie,[485] a man fervent and uprycht in religioun.

The bastard Bischope, who yit was not execrated, (consecrated[486] thei call it,) wrait to the Suppriour of Sanctandrois, who (Sede vacante) was Vicare Generall, "That he wondered that he sufferred sic hereticall and schismaticall doctrin to be tawght, and nott to oppone him self to the same." Upoun this rebuck, was a conventioun of Gray Freiris and Blak feindis appointed, with the said Suppriour Dean Johnne Wynrame, in Sanct Leonardis yardis, whareunto was first called Johne Rowght, and certane Articles redd unto him; and thairafter was Johnne Knox called for. The caus of thare conventioun, and why that thei war called, was exponed; and the Articles war read, which war these:—

i. No mortall man can be the head of the Church.

ii. The Pape is ane Antichrist, and so is no member of Christis misticall body.

iii. Man may nether maik nor devise a religioun that is acceptable to God: butt man is bound to observe and keap the religioun that fra God is receaved, without chopping or changeing thairof.

iv. The Sacramentis of the New Testament aucht to be ministred as thei war institut by Christ Jesus, and practised by his Apostles: nothing awght to be added unto thame; nothing awght to be diminished from thame.

v. The Messe is abominable idolatrie, blasphemous to the death of Christ, and a prophanatioun of the Lordis Suppar.

vi. Thare is no Purgatorie, in the which the saules of men can eyther be pyned or purged after this lyef: butt heavin restis to the faythfull, and hell to the reprobat and unthankfull.[487]

vii. Praying for the dead is vane, and to the dead is idolatrie.

viii. Thare is no Bischoppes, except thei preach evin by thame selfis, without any substitut.

ix. The teindis by Goddis law do not apperteane of necessitie to the Kirkmen.

"The strangeness, (said the Suppriour,) of these Articles, which ar gaddered furth of your doctrin, have moved us to call for you, to hear your awin answeres." John Knox said, "I, for my parte, praise my God that I see so honorable, and appearandlye so modest and qwyet are auditure. But becaus it is long since that I have heard, that ye ar one that is not ignorant of the treuth, I man crave of yow, in the name of God, yea, and I appell your conscience befoir that Suppreme Judge, that yf ye think any Article thare expressed contrarious unto the treuth of God, that ye oppone your self plainelie unto it, and suffer nott the people to be tharewith deceaved. But, and yf in your conscience ye knaw the doctrin to be trew, then will I crave your patrocinye thareto; that, by your authoritie, the people may be moved the rather to beleve the trewth, whareof many dowbtes be reassone of our yowght."[488]

The Suppriour answered, "I came nott hear as a judge, but only familiarlie to talk; and tharefore, I will nether allow nor condempne; butt yf ye list, I will reassone. Why may nott the Kirk, (said he,) for good causes, devise Ceremonies to decore the Sacramentis, and other Goddis service?"

Johne Knox.

"Becaus the Kirk awght to do nothing, butt in fayth, and awght not to go befoir; but is bound to follow the voce of the trew Pastor."

The Suppriour.

"It is in fayth that the ceremonyes ar commanded, and thei have proper significationis to help our fayth; as the hardis in Baptisme signifie the rowchnes of the law, and the oyle the softnes of Goddis mercy; and lyikwyese, everie ane of the ceremonyes has a godly significatioun, and tharefoir thei boyth procead frome fayth, and ar done into faith."

Johne Knox.

"It is not yneucht that man invent a ceremonye, and then geve it a significatioun, according to his pleasur. For so mycht the ceremonyes of the Gentiles, and this day the ceremonyes of Mahomeit, be manteaned. But yf that any thing procead frome fayth, it man have the word of God for the assurance; for ye ar nott ignorant, 'That fayth cumis by hearing, and hearing by the word of God.' Now, yf ye will prove that your ceremonyes procead from fayth, and do pleas God, ye man prove that God in expressed wordis hes commanded thame: Or ellis shall ye never prove, That thei proceid from fayth, nor yitt that thei please God; but that thei ar synne, and do displease him, according to the wordis of the Apostill, 'Whatsoever is nott of fayth is synne.'"

The Suppriour.

"Will ye bynd us so strait, that we may do nothing without the expresse word of God? What! and I ask a drynk? think ye that I synne? and yitt I have nott Goddis word for me."

This answer gave he, as mycht appear, to schift ower the argument upon the Freare, as that he did.

Johne Knox.

"I wald we should not jest in so grave a mater; nether wold I that ye should begyn to illud the trewth with sophistrie; and yf ye do, I will defend me the best that I can. And first, to your drinking, I say, that yf ye eyther eat or drynk without assurance of Goddis worde, that in so doing ye displease God, and ye synne into your verray eatting and drynking. For sayis nott the Apostle, speaking evin of meatt and drynk, 'That the creatures ar sanctifeid unto man, evin by the word and by prayer.' The word is this: 'All thingis ar clean to the clean,' &c. Now, let me hear thus much of your ceremonyes, and I sall geve you the argument; bot I wonder that ye compare thingis prophane and holy thingis so indiscreatlie togetther. The questioun wes not, nor is nott of meat or drynk, whairinto the kingdome of God consistis nott; butt the questioun is of Goddis trew wirschiping, without the quhilk we can have no societie with God. And, hear it is dowbted, yf we may tack the same fredome in the using of Christis Sacramentis, that we may do in eatting and drynking. One meat I may eatt, another I may refuise, and that without scrupill of conscience. I may change ane with ane other, evin as oft as I please. Whither may we do the same in materis of religioun? May we cast away what we please, and reteane what we please? Yf I be weill remembred, Moses, in the name of God, sayis to the people of Israell, 'All that the Lord thy God commandis thee to do, that do thow to the Lord thy God: add nothing to it; diminyshe nothing from it.' Be this rewill, think I, that the Kirk of Christ will measur Goddis religioun, and not by that which seames good in thare awin eis."

The Suppriour.

"Forgeve me: I spak it but in mowes, and I was dry. And now, Father, (said he to the Freir,) follow the argument. Ye have heard what I have said, and what is answered unto me agane."

Arbuckill Gray-Freir.[489]

"I shall prove plainlye that Ceremonyes ar ordeyned by God."

Johne Knox.

"Such as God hes ordeyned we allow, and with reverence we use thame. But the questioun is of those that God hes nott ordeyned, such as, in Baptisme, ar spattill, salt, candill, cuide, (except it be to keap the barne from cald,) hardis, oyle, and the rest of the Papisticall inventionis."

Arbuckill.

"I will evin prove these that ye dampne to be ordeyned of God."

Johne Knox.

"The pruif thareof I wald glaidly hear."

Arbuckill.

"Sayis not Sanct Paule, 'That another fundatioun then Jesus Christ may no man lay.' But upone this fundatioun some buyld, gold, silver, and precious stones; some hay, stuble, and wood. The gold, sylver, and precious stones, ar the Ceremonyes of the Church, which do abyd the fyre, and consumes nott away.' This place of Scripture is most plaine," (sayis the foolish Feind.)

Johne Knox.

"I prayse my God, throwght Jesus Christ, for I fynd his promeis suyre, trew, and stable. Christ Jesus biddis us 'Nott fear, when we shalbe called befoir men, to geve confessioun of his trewth;' for he promisses, 'that it salbe gevin unto us in that hour, what we shall speak.' Yf I had sowght the hole Scripturis, I could not have produced a place more propir for my purpose, nor more potent to confound yow. Now to your argument: The Ceremonyes of the Kirk, (say ye,) ar gold, silver, and pretious stonis, becaus thei ar able to abyd the fyre; but, I wold learne of yow, what fyre is it which your Ceremonies does abyd? And in the meantyme, till that ye be advised to answer, I will schaw my mynd, and make ane argument against youris, upoun the same text. And first, I say, that I have heard this text adduced, for a pruf of Purgatorie; but for defence of Ceremonies, I never heard, nor yitt red it. But omitting whetther ye understand the mynd of the Apostill or nott, I maik my argument, and say, That which may abyd the fyre, may abyd the word of God: But your Ceremonies may not abyd the word of God: Ergo, Thei may not abyd the fyre; and yf they may not abyd the fyre, then ar they not gold, silver, nor precious stones. Now, yf ye find any ambiguitie in this terme, Fyre, which I interpret to be the woord, fynd ye me ane other fyre, by the which thingis buylded upoun Christ Jesus should be tryed then God and his woord, which both in the Scriptures ar called fyre, and I shall correct my argument."

Arbuckill.

"I stand nott thairupoun; but I deny your Minor, to wit, that our Ceremonies may not abyd the tryall of Goddis woord."

Johne Knox.

OPTIMA COLLATIO.

"I prove, that abydis not the tryall of Goddis word, which Goddis word condempnes But Goddis word condempnes your Ceremonies: Therefor thei do not abyd the tryall thairof. But as the theaf abydis the tryall of the inqueist, and tharby is condempned to be hanged, evin so may your ceremonies abyd the tryall of Goddis word; but not ellis. And now, in few wordis to maik plane that wharein ye may seme to dowbt, to wit, That Goddis woord damnes your Ceremonies, it is evident; for the plaine and strate commandiment of God is, 'Not that thing which appearis good in thy eis, shalt thow do to the Lord thy God, but what the Lord thy God hes commanded thee, that do thow: add nothing to it; diminish nothing from it'. DEUTE. 4 Now onless that ye be able to prove that God hes commanded your Ceremonies, this his formar commandiment will dampne boyth yow and thame."

The Freir, somewhat abased[490] what first to answer, whill he wanderis about in the myst, he falles in a fowll myre; for alledgeing that we may nott be so bound to the woord, he affirmed, "That the Apostles had not receaved the Holy Ghost, when thei did wryte thare Epistles; but after, thei receaved him, and then thei did ordeyn the Ceremonies." (Few wold have thought, that so learned a man wold have gevin so foolishe ane answer; and yitt it is evin as trew as he bayre a gray cowll.) Johne Knox, hearing the answer, starte, and said, "Yf that be trew, I have long bein in ane errour, and I think I shall dye thairintill." The Suppriour said to him, "Father, what say ye? God forbide that ye affirme that; for then fayre weall the ground of our fayth." The Freir astonyed, made the best schift that he could to correct his fall;[491] but it wold not be. Johne Knox brought him oft agane to the ground of the argument: but he wold never answer directlie, but ever fled to the authoritie of the Kyrk. Whairto the said Johnne answered ofter then ones, "That the spous of Christ had nether power nor authoritie against the word of God." Then said the Freir, "Yf so be, ye will leave us na Kirk." "Indead, (said the other,) in David I read that thare is a church of the malignantis, for he sayis, Odi ecclesiam malignantium. That church ye may have, without the word, and doing many thingis directly feghtting against the word of God. Of that church yf ye wilbe, I can not impead[492] yow. Bott as for me, I wilbe of none other church, except of that which hath Christ Jesus to be pastor, which hearis his voce, and will nott hear a strangeir."

FREIR ARBUCKILLIS PRUF FOR PURGATORYE.

In this Disputatioun many other thingis war merealy skooft ower;[493] for the Freir, after his fall, could speak nothing to a purpose. For Purgatorie he had no better pruf, but the authoritie of Vergile in his sext Æneidos; and the panes thareof to him was ane evill wyff. How Johne Knox answered that, and many other thingis, him self did witness in a treatise that he wrate in the gallayis, conteanyng the some of his doctrin, and Confessioun of his fayth,[494] and send it to his familiaris in Scotland; with his exhortatioun, that thei should continew in the trewth, which thei had professed, nochtwithstanding any worldly adversitie that mycht ensew thareof. THE CAUS OF THE INSERTING OF THIS DISPUTATIOUN. Thus much of that Disputatioun have we inserted hear, to the intent that men may see, how that Sathan ever travellis to obscure the lyght; and yitt how God by his power, in his weak veschellis, confoundis his craft, and discloses his darkness.

THE PRACTISE OF PAPISTIS THAT THARE WICKIDNES SHOULD NOT BE DISCLOSED.

After this, the Papistes nor Frearis had not great heart of farther disputatioun or reassonyng; butt invented ane other schift, which appeared to proceid frome godlynes; and it was this. Everie learned man in the Abbay, and in the Universitie, should preach in the parishe kirk his Sonday about. The Suppriour began, followed the Officiall called Spittall,[495] (sermones penned to offend no man,) followed all the rest in thare ranckes. And so Johne Knox smelled out the craft, and in his sermonis, which he maid upone the Weak dayis, he prayed to God, that thei should be als busye in preaching when thare should be more myster of it, then thare was then. THE PROTESTATIOUN OF JOHNE KNOX "Allwyise, (said he,) I praise God, that Christ Jesus is preached, and nothing is said publictlie against the doctrin ye have heard. Yf in my absence thei shall speak any thing, which in my presence thei do nott, I protest that ye suspend your judgement till that it please God ye hear me agane."

MAISTER JAMES BALFOUR ANES JOYNED WITH THE CHURCH, AND DID PROFESSE ALL DOCTRINE TAWGHT BE JOHNE KNOX.

God so assisted his weak soldeour, and so blessed his laubouris, that not onlye all those of the Castell, but also a great nomber of the toune, openlie professed, by participatioun of the Lordis Table, in the same puritie that now it is ministrat in the churches of Scotland, wyth that same doctrin, that he had taught unto thame. Amongis whome was he that now eyther rewillis, or ellis misrewillis Scotland, to wit, Schir James Balfour, (sometymes called Maister James,[496]) the cheaf and principall Protestant that then was to be found in this realme. This we wryte, becaus we have heard that the said Maister James alledgeis, that he was never of this our religioun; but that he was brought up in Martine's[497] opinioun of the Sacrament, and tharefoir he can nott communicat with us. But his awin conscience, and two hundreth witness besydes, know that he lyes; and that he was ane of the cheaff, (yf he had not bein after Coppis,) that wold have gevin his lyef, yf men mycht credite his wordis, for defence of the doctrin that the said Johnne Knox tawght. But albeit, that those that never war of us, (as none of Monquhanye's sones have schawin thame selfis to be,) departe from us, it is no great wonder; for it is propir and naturall that the children follow the father; and lett the godly levar of that rase and progeny be schawen;[498] for yf in thame be eather fear of God, or luf of vertew, farther then the present commoditie persuades thame, men of judgement ar deceaved. Butt to returne to our Historye.

THE RAGE OF THE MARKED BEASTIS AT THE PREACHING OF THE TREUTH.

The Preastis and Bischoppis, enraged at these proceadingis, that war in Sanctandrois, ran now upoun the Governour, now upoun the Quene, now upoun the hole Counsall, and thare mycht have been hard complainetes and cryes, "What ar we doing? Shall ye suffer this hole realme to be infected with pernicious doctrin? Fy upoun yow, and fy upoun us." The Quein and Monsieur Dosell,[499] (who then was a secretis mulierum in the Courte,) conforted thame, and willed thame to be quyet, for thei should see remeady or it was long. THE FIRST CUMING OF THE GALAYES ANNO 1547 And so was provin in dead; for upoun the penult day of Junij, appeared in the sight of the Castell of Sanctandrois twenty ane Frenche galayis, with a skeife of an army,[500] the lyik whairof was never sein in that Fyrth befoir. THE TREASONABLE FACT OF THE GOVERNOUR AND THE QUEIN DOWAGER This treassonable meane had the Governour, the Bischope, the Quein, and Monsieur Dosell, under the Appointment drawin. Bot to excuse thare treasone, viij dayis befoir, thei had presented ane absolutioun unto thame, as sent from Rome, conteanyng, after the aggravatioun of the cryme, this clause, Remittimus Irremissibile, that is, We remitt the cryme that can nott be remitted. Which considdered by the worst of the company[501] that was in the Castell, answer was gevin, THE ANSWER GEVIN TO THE GOVERNOUR WHEN THE CASTELL OF SANCTANDROIS WAS REQUIRED TO BE DELIVERED "That the Governour and Counsall of the Realme had promissed unto thame a sufficient and assured absolutioun, which that appeared nott to be; and tharefor could thei nott deliver the house, nether thought thei that any reassonable man wald requyre thame so to do, considering that promeis was nott keapt unto thame." The nixt day, after that the galayis arryved, thei summoned the hous, which being denyed, (becaus thei knew thame no magistrattis in Scotland,) thei prepared for seage. And, first thei begane to assalt by sey, and schote two dayis. Bott thairof thei nether gat advantage nor honour; for thei dang the sclattis of houssis, but neyther slew man, nor did harme to any wall. THE GUNNARRIS GODDESS But the Castell handilled thame so, that Sancta Barbara, (the gunnaris goddess,) helped thame nothing; for thei lost many of thare rowaris, men chained in the galayis, and some soldeouris, bayth by sea and land. And farther, a galay that approched neyar then the rest, was so doung with the cannoun and other ordinance, that she was stopped under watter, and so almost drowned, and so had bein, war nott that the rest gave hir succourse in tyme, and drew hir first to the west sandis, without the schot of the Castell, and thaireftir to Dondye, whare thei remaned, till that the Governour, who then was at the seige of Langhope,[502] came unto thame, with the rest of the French factioun. The seige by land was confirmed about the Castell of Sanctandrois, the xviiij day of Julij. The trenchess war cast; ordinance was planted upoun the Abbay Kirk, and upoun Sanct Salvatouris Colledge, and yitt was the steaple thairof brunt; which so noyed the Castell, that neyther could thei keape thare blok-houssis, the Sea-tour head, nor the west wall; for in all these places war men slaine by great ordinance. Yea, thei monted the ordinance so height upoun the Abbay Kirk, that thei mycht discover the ground of the close[503] in diverse places. Moreover, within the Castell was the pest,[504] (and diverse thairin dyed,) which more effrayed some that was thairin, then did the externall force without. THE SENTENCE OF JOHNE KNOX TO THE CASTELL OF SANCTANDROIS BEFOIR IT WAS WON But Johne Knox was of ane other judgement, for he ever said, "That thare corrupt lyef could nott eschape punishment of God;" and that was his continuall advertisment, fra the tyme that he was called to preache. When thei triumphed of thare victorie, (the first twenty dayis thei had many prosperous chances,) he lamented, and ever said, "Thei saw not what he saw." When thei bragged of the force and thicknes of thare walles, he said, "Thei should be butt eggeschellis."[505] When thei vanted, "England will reskew us," he said, "Ye shall not see thame; but ye shalbe delivered in your ennemyis handis, and shalbe caryed to ane strange countrey."

PRIOR OF CAPPUA

Upone the penult of Julij,[506] at nycht, was the ordinance planted for the battery; xiiij cannons, whareof four was cannons royall, called double cannons, besydis other peices. The battery begane att iiij houris in the mornyng, and befoir ten houris of the day, the haill sowth qwarter, betuix the foir tour and the East blok-house, was maid saltable. The lawer transe was condempned, diverse slane into it, and the East blok-house was schote of fra the rest of the place, betuix ten houris and ellevin. Thare fell a schour of rane, that continewed neir ane hour, the lyek wharof had seldom bein sein: It was so vehement, that no man myeht abyd without a house: The cannounes war left allone. Some within the Castell war of judgement, that men should have ished, and putt all in the handis of God. But becaus that Williame Kirkcaldy was commonyng[507] with the Priour of Cappua,[508] who had the commissioun of that jorney from the King of France, nothing was interprysed. And so was appointment maid, and the Castell randered upone Setterday, the last of Julij.

THE CASTELL OF SANCTANDROIS REFUISED IN THARE GREATEST EXTREMITIE TO APPOINT WITH THE GOVERNOUR.

The headis of the Appointment war; "That the lyefis of all within the Castell should be saved, alsweall Engliss as Scottish; That thei should be saiflie transported to France; and in case that, upoun conditionis that by the King of France should be offerred unto thame, thei could nott be content to remane in service and fredome thare, thei should, upoun the King of France expenssis, be saiflie conveyed to what contrey thei wold requyre, other then Scotland." Wyth the Governour thei wold have nothing ado, neyther yitt with any Scottishe man; for thei had all tratorouslye betrayed them, "Which," said the Lard of Grange eldar, (a man sempill, and of most stout corage,) "I am assured God shall revenge it, or it be long."