PREFACE

TO THE GENTILL READAR, GRACE AND PEACE FROME GOD THE FATHER OF OUR LORD JESUS CHRIST, WITH THE PERPETUALL ENCREASE OF THE HOLY SPREIT.[10]

It is not unknowen, Christeane Reader, that the same clud[11] of ignorance, that long hath darkened many realmes under this accurssed kingdome of that Romane Antichrist, hath also owercovered this poore Realme; that idolatrie[12] hath bein manteined, the bloode of innocentis hath bene sched, and Christ Jesus his eternall treuth hath bene abhorred, detested, and blasphemed. But that same God that caused light to schyne out of darknes, in the multitud of his mercyes, hath of long tyme opened the eis[13] of some evin within this Realme, to see the vanitie of that which then was universally embrased for trew religioun; and hes gevin unto them strenth to oppone thame selfis unto the same: and now, into these our last and moist corrupt dayis, hath maid his treuth so to triumphe amonges us, that, in despyte of Sathan, hipochrisye is disclosed, and the trew wyrschipping of God is manifested to all the inhabitantis of this realme whose eis[14] Sathan blyndis not, eyther by thair fylthy lustes, or ellis by ambitioun, and insatiable covetousnes, which maek them repung to the power of God working by his worde.

And becaus we ar not ignorant what diverse bruittis war dispersed of us, the professoures of Jesus Christ within this realme, in the begynnyng of our interprise, ordour was lackin, that all our proceidingis should be committed to register; as that thei war, by such as then paynfullie travailled[15] boith by toung and pen; and so was collected a just volume, (as after will appeir,) conteanyng thingis done frome the fyftie-awght[16] year of God, till the arrivall of the Quenis Majestie furth of France,[17] with the which the Collectour and Writtar for that tyme was content, and never mynded further to have travailled in that kynd of writting.[18] But, after invocatioun of the name of God, and after consultatioun with some faythfull,[19] what was thought by thame expedient to advance Goddis glorie, and to edifie this present generatioun, and the posteritie to come, it was concluded, that faythfull rehersall should be maid of such personages as God had maid instrumentis of his glorie, by opponyng of thame selfis to manifest abuses, superstitioun, and idolatrie; and, albeit thare be no great nomber, yet ar thei mo then the Collectour wold have looked for at the begynnyng, and thairfoir is the volume some what enlarged abuif his expectatioun: And yit, in the begynnyng, mon we crave of all the gentill Readaris, not to look of us such ane History as shall expresse all thingis that have occurred within this Realme, during the tyme of this terrible conflict that hes bene betuix the sanctes of God and these bloody wolves who clame to thame selves the titill of clargie, and to have authoritie ower the saules of men; for, with the Pollicey,[20] mynd we to meddill no further then it hath Religioun mixed with it. And thairfoir albeit that many thingis which wer don be omitted, yit, yf we invent no leys, we think our selves blamless in that behalf. Of one other [thing] we mon foirwarne the discreat Readaris, which is, that thei be not offended that the sempill treuth be spokin without partialitie; for seing that of men we neyther hunt for reward, nor yitt for vane[21] glorie, we litill pass by the approbatioun of such as seldome judge weill of God and of his workis. Lett not thairfoir the Readar wonder, albeit that our style vary and speik diverslie of men, according as thei have declared thame selves sometymes ennemyes and sometymes freindis, sometymes fervent, sometymes cold, sometymes constant, and sometymes changeable in the cause of God and of his holy religioun: for, in this our simplicitie, we suppoise that the Godlie shall espy our purpose, which is, that God may be praised for his mercy schawin, this present age may be admonished to be thankfull for Goddis benefittis offerred, and the posteritie to cum may be instructed how wonderouslie hath the light of Christ Jesus prevailled against darkness in this last and most corrupted age.

HISTORIÆ INITIUM.[22]

In the Scrollis of Glasgw is found mentioun of one whais name is not expressed,[23] that, in the year of God 1422, was burnt for heresye;[24] bot what war his opinionis, or by what ordour he was condempned, it appearis not evidentlie. But our Cronikilles mack mentioun, that in the dayis of King James the First, about the year of God 1431, was deprehended in the Universitie of Sanctandrose, one named Paull Craw,[25] a Bohame,[26] who was accused of heresye befoir such as then war called Doctouris of Theologie. His accusatioun consisted principallye, that he followed Johnne Husse and Wyckleif, in the opinioun of the sacrament, who denyed that the substance of braid and wyn war changed be vertew of any wourdis; or that confessioun should be maid to preastis; or yitt prayeris to sanctes departed. Whill that God geve unto him grace to resist thame, and not to consent to thair impietie, he was committed to the secular judge, (for our bischoppis follow Pilat, who boith did condempne, and also wesche[27] his handis,) who condempned him to the fyre; in the quhilk he was consumed in the said citie of Sanctandrose, about the time afoir writtin. And to declair thame selvis to be the generatioun of Sathan, who, from the begynnyng, hath bein ennemy to the treuth, and he that desyrith the same to be hyd frome the knowledge of men, thei putt a ball of brass in his mouth, to the end that he should nott geve confessioun of his fayth to the people, neyther yit that thei should understand the defence which he had against thair injust accusatioun and condemnatioun.

Bot that thair fatheris practise did nott greatlie advance thair kingdome of darknes, nether yit was it able utterlie to extingueise the trewth: For albeit, that in the dayis of Kingis James the Secund and Thrid, we fynd small questioun of religioun moved within this Realme, yit in the tyme of King James the Fourt, in the saxt year of his reigne, and in the twenty-twa yeir of his age, which was in the year of God 1494, war summoned befoir the King and his Great Counsell, by Robert Blackedar called Archebischope of Glasgw,[28] the nomber of thretty personis, remanyng some in Kyle-Stewart, some in Kingis-Kyile, and some in Cunyghame;[29] amonges whome,[30] George Campbell of Sesnok, Adame Reid of Barskymming, Johne Campbell of New Mylnes, Andro Shaw of Polkemmate, Helen Chalmour Lady Pokillie,[31] [Marion][32] Chalmours Lady Stairs: These war called the Lolardis of Kyle. Thei war accused of the Articles following, as we have receaved thame furth of the Register[33] Glasgw.

i. First, That Images ar not to be had, nor yitt to be wirschepped.

ii. That the Reliques of Sanctes are not to be wirschepped.

iii. That Lawis and Ordinances of men vary frome tyme to tyme, and that by the Pape.

iv. That it is not lauchfull to feght, or to defend the fayth. (We translait according to the barbarousnes of thair Latine and dictament.[34])

v. That Christ gave power to Petir onlie, and not to his successouris, to bynd and lowse within the Kyrk.

vi. That Christ ordeyned no Preastis to consecrat.

vii. That after the consecratioun in the Messe, thare remanes braid;[35] and that thair is nott the naturall body of Christ.

viii. That teythes aught not to be given to Ecclesiasticall men, (as thei war then called.)

ix. That Christ at his cuming has tackin away power from Kingis to judge.[36] (This article we dowbt not to be the vennemouse accusatioun of the ennemyes, whose practise has ever bene to mack the doctrin of Jesus Christ suspect to Kingis and rewllaris, as that God thairby wold depose thame of thair royall seattis, whare by the contrair, nothing confermes the power of magistrates more then dois Goddis wourd.—But to the Articles.)

x. That everie faythfull man or woman is a preast.

xi. That the unctioun of Kingis ceassed at the cuming of Christ.

xii. That the Pape is not the successour of Petir, but whare he said, "Go behynd me, Sathan."

xiii. That the Pape deceavis the people by his Bulles and his Indulgenses.

xiv. That the Messe profiteth not the soules that ar in purgatorye.

xv. That the Pape and the bischoppis deceave the people by thare pardonis.

xvi. That Indulgenses aught not to be granted to feght against the Saracenes.

xvii. That the Pape exaltis him self against God, and abuf God.

xviii. That the Pape can nott remitt the panes of purgatorye.

xix. That the blessingis of the Bischoppis (of dum doggis thei should have bein stilled) ar of non valew.

xx. That the excommunicatioun of the Kirk is not to be feared.

xxi. That in to no case is it lauchfull to swear.

xxii. That Preastis mycht have wieffis, according to the constitutioun of the law.

xxiii. That trew Christianes receave the body of Jesus Christ everie day.

xxiv. That after matrimonye be contracted, the Kyrk may mack no divorcement.

xxv. That excommunicatioun byndis nott.

xxvi. That the Pape forgevis not synnes, bot only God.

xxvii. That fayth should not be gevin to miracules.

xxviii. That we should not pray to the glorious Virgyn Marie, butt to God only.

xxix. That we ar na mair bound to pray in the Kirk then in other plaices.

xxx. That we ar nott bound to beleve all that the Doctouris of the Kyrk have writtin.

xxxi. That such as wirschep the Sacrament of the Kyrk (We suppoise thei ment the Sacrament of the altar) committis idolatrie.

xxxii. That the Pape is the head of the Kyrk of Antichrist.

xxxiii. That the Pape and his ministeris ar murtheraris.

xxxiv. That thei which ar called principallis in the Church, ar thevis and robbaris.

By these Articles,[37] which God of his mercyfull providence caused the ennemies of his trewth to keip in thare Registeris, may appeir how mercyfullie God hath looked upoun this Realme, reteanyng within it some sponk of his light, evin in the tyme of grettast darkness. Nether yit awght any man to wonder, albeit that some thingis be obscurly, and some thingis scabruslie spokin;[38] but rather awght all faythfull to magnifye Goddis mercy, who without publict doctrin gave so great light. And farther, we awght to considder, that seing that the ennemies of Jesus Christ gathered the foirsaid Articles, thairupoun to accuse the personis foirsaid, that thei wold deprave the meanyng of Goddis servandis so far as thei could; as we dowbt not bot thei have done, in the headis of Excommunicatioun, Swearing, and of Matrimonye. In the which it is no dowbt but the servandis of God did dampne the abuse only, and not the rycht ordinance of God; for who knowes not, that Excommunicatioun in these dayis was altogether abused! That Swearing abounded without punishment, or remorse of conscience! And that Divorsementis war maid for such causes as worldly men had invented!—But to our History.

Albeit that the accusatioun of the Bischop and his complices was verray grevouse, yitt God so assisted his servandis, partly be inclineing the Kingis hart to gentilness, (for diverse of thame war his great familiaris,) and partly by geving bold and godly answeris to thair accusatouris, that the ennemies in the end war frustrat of thair purpoise. For whill the Bischop, in mocking, said to Adam Reid of Barskemyng,[39] "Reid, Beleve ye that God is in heavin?" He answered, "Not as I do the Sacramentis sevin." Whairat the Bischop thinking to have triumphed, said, "Sir, Lo, he denyes that God is in heavin." Whairat the King wondering, said, "Adam Reid, what say ye?" The other answered, "Please your Grace to heir the end betuix the churle and me." And thairwith he turned to the Bischope, and said, "I nether think nor beleve, as thou thinkis, that God is in heavin; but I am most assured, that he is not only in the heavin, bot also in the earth. Bott thou and thy factioun declayre by your workis, that eyther ye think thair is no God at all, or ellis that he is so shett up[40] in the heavin, that he regardis not what is done into the earth; for yf thou fermelie beleved that God war in the heavin, thou should not mack thy self chek-meat to the King, and altogether forgett the charge that Jesus Christ the Sone of God gave to his apostles, which was, to preach his Evangell, and not to play the proud prelatts, as all the rabill of yow do this day. And now, Sir, (said he to the King,) judge ye whither the Bischop or I beleve best that God is in heavin." Whill the Bischope and his band could not weill revenge thame selfis, and whill many tantis war gevin thame in thair teith, the King, willing to putt ane end to farther reassonyng, said to the said Adam Reid, "Will thou burne thy bill?" He answered, "Sir, the Bischope and ye will." With those and the lyik scoffis the Bischop and his band war so dashed out of countenance, that the greattest part of the accusatioun was turned to lawchter.

After that dyet, we fynd almoist no questioun for materis of religioun, the space ney of thretty yearis. For not long after, to witt in the year of God 1508,[41] the said Bischop Blackcater departed this lief, going in his superstitious devotioun to Hierusalem; unto whome succeided Mr. James Beatoun, sone to the Lard of Balfour, in Fyfe, who was moir cairfull for the world then he was to preach Christ, or yitt to advance any religioun, but for the fassioun only; and as he soght the warld, it fled him nott,[42] it was weill knowin that at onis he was Archbischop of Sanctandrosse, Abbot of Dumfermeling, Abirbroth, Kylwynnyng, and Chancellare of Scotland: for after the unhappy feild of Flowdoun,[43] the which perrished King James the Fourt, with the grettast parte of the nobilitie of the realme, the said Beatoun, with the rest of the Prelattis, had the haill regiment of the realme; and by reassone thairof, held and travailled to hold the treuth of God in thraldome and bondage, till that it pleased God of his great mercy, in the year of God 1527, to raise up his servand, Maister Patrik Hammyltoun, at whome our Hystorie doith begyn. Of whose progenye, lyif, and eruditioun, becaus men of fame and renune have in diverse workis writtin, we omitt all curiouse repetitioun, sending such as wald knaw farther of him then we write to Franciss Lambert,[44] Johne Firth, and to that notable wark,[45] laitlie sette furth be Johne Fox, Englisman, of the Lyvis and Deathis of Martyrs within this yle, in this our aige.

This servand of God, the said Maister Patrik, being in his youth providit to reassonable honouris and leving, (he was intitulat Abbot of Fern,[46]) as one haiting the world and the vanitie thairof, left Scotland, and passed to the schoollis in Germany; for then the fame of the Universitie of Whittinberge was greatlie divulgat in all countreis, whare, by Goddis providence, he became familiare with these lyghtis and notable servandis of Christ Jesus of that tyme, Martyne Luther, Philipp Melanthon, and the said Franciss Lambert,[47] and did so grow and advance in godly knowledge, joyned with fervencie and integretie of lyiff, that he was in admiratioun with many. The zeall of Goddis glorie did so eat him up, that he could of no long continuance remane thair, bot returned to his countrie, whair the brycht beames of the trew light which by Goddis grace was planted in his harte, began most aboundantlie to burst furth, also weall in publict as in secreat: For he was, besydis his godlie knowledge, weill learned in philosophie: he abhorred sophistrye, and wold that the text of Aristotelis should have bene better understand and more used in the schoolles then than it was; for sophistrie had corrupted all asweil in divinitie as in humanitie. In schort proces of tyme, the fame of his reasonis and doctrin trubled the Clargye, and came to the earis of Bischope James Beatoun, of whome befoir we have maid mentioun, who being ane conjured ennemye to Christ Jesus, and one that long had had the whole regiment of this realme, bare impatientlie that any truble should be maid to that kingdome of darknes, whairof within this realme he was the head. And, thairfoir, he so travailled[48] with the said Maister Patrik, that he gat him to Sanctandrosse, whair, eftir the conference of diverse dayis, he had his freedome and libertie. The said Bischop and his blooddy bucheouris, called Doctouris, seamed to approve his doctryne, and to grant that many thingis craved reformatioun in the Ecclesiastical regiment. And amanges the rest, thair was ane that secreatlie consented with him almest in all thingis, named Frear Alexander Campbell, a man of good wytt and learnyng, butt yitt corrupt by the warld, as aftir we will hear. When the bischoppis and the clergye had fully understand the mynd and judgement of the said Maistir Patrik, and fearing that by him thair kingdome should be endomaged, thei travailled with the King, who then was young, and altogitther addict to thair commandiment, that he should pass in pilgramaige to Sanct Dothess in Rosse,[49] to the end that no intercessioun should be maid for the life[50] of the innocent servant of God, who suspecting no such crueltie as in thair hartes was concluded, remaned still, (a lambe amonges the wolfis,) till that upoun a nycht hie was intercepted in his chalmer, and by the bischoppes band was caryed to the Castell, whare that nycht he was keapt; and upoun the morne, produccid in judgement, he was condampned to dye by fyre for the testimonye of Goddis trewth. The Articles for the which he suffered war bot of Pilgramage, Purgatorye, Prayer to Sanctes, and for the Dead, and such trifilles; albeit that materis of grettar importance had bein in questioun, as his Treatise,[51] which in the end we have added, may witness. Now that the condempnatioun of the said Mr. Patrik should have greattar authoritie, thei caused the same to be subscrived by all those of any estimatioun that with tham war present, and to mack thair nomber great, thei tuck the subscriptionis of childrin, yf thei war of the nobilitie; for the Erle of Cassilles, which last decessed in France,[52] then being bot twelf or threttein yearis of age, was compelled to subscrive his death, as him self did confesse. Immediatlie after dennar, the fyre was prepaired befoir the Ald Colledge,[53] and he led to the place of executioun. And yitt men suppoised that all was done but to geve unto him ane terrour, and to have caused him to have recanted, and have become recreant to those bloody beastis. But God, for his awin glorie, for the comforte of his servand, and for manifestatioun of thare beastly tyranny, had otherwiese decreed; for he so strenthened his faythfull witnes, that nether the luif of lyif, nor yitt the fear of that cruell death, could move him a joit to swarve from the trewth ones professed. At the plaice of executioun he gave to his servand, who had bene chalmer-child to him of a long tyme, his gown, his coit, bonet, and such lych garments, saying, "These will nott proffeit in the fyre; thei will proffeit thee: Aftir this, of me thow cane receave no commoditie, except the example of my death, which, I pray thee, bear in mynd; for albeit it be bitter to the flesche, and feirfull befoir men, yet is it the entress unto eternall lyif, quhilk non shall possesse that denyis Christ Jesus befoir this wicked generatioun."

The innocent servand of God being bound to the staik in the myddest of some coallis, some tymmer, and other mater appointed for the fyre, a trane of powder was maid and sett a fyre, quhilk gave to the blessed martyre of God a glaise, skrimpled[54] his left hand, and that syd of his face, but nether kendilled the wood, nor yett the coallis.[55] And so remaned the appointed to death in torment, till that men rane to the Castell agane for moir poulder, and for wood more able to tack fyre; which at last being kendilled, with lowd voce he cryed, "Lord Jesus, receave my spreit! How long shall darknes owerquhelme this realme? And how long will thow suffer this tyranny of men?"—The fyre was slow, and thairfoir was his torment the more. Bott moist of all was he greved by certane wicked men, amongis whome Campbell the Blak Freir (of whome we spak befoir[56]) was principall, who continuallie cryed, "Convert, heretick: call upoun our Lady: say Salve Regina," etc. To whome he answered, "Departe, and truble me not, ye messingeris of Sathan." Bott whill that the foirsaid Freir still roared one thing in great vehemency, he said unto him, "Wicked man, thou knawis the contrair, and the contrair to me thou hast confessed: I appeall thee befoir the tribunall seatt of Jesus Christ!" After which and other wordis, which weall could nott be understand nor marked, bayth for the tumult, and vehemencye of the fyre, the witness of Jesus Christ gat victorie, after long sufferance, the last of Februar, in the zeir of God J^m. V^e. twenty and sevin zearis.[57] The said Freir departed this lyif within few dayis after, in what estait we referr to the manifestatioun of the generall day. But it was plainlie knawin that he dyed, in Glaskow, in a phrenesye, and as one dispared.[58]

Now that all men may understand what was the singular eruditioun and godly knowledge of the said Mr. Patrik, we have inserted this his litill pithie werk, conteanyng his Assertionis and Determinationis concernyng the Law, the Office of the same, concernyng Fayth, and the fruittis[59] thairof; first, be the foirsaid Maister Patrik collected in Latine, and after translated in Inglisch.

[A Brief Treatise of Mr. Patrike Hamelton, called Patrike's Places, translated into English by John Frith; with whe Epistle of the sayd Frith prefixed before the same, as followeth.[60]

John Frith unto the Christian Reader.

Blessed be God the Father of our Lord Jesus Christ, which in these last dayes and perillous tymes, hath styrred up in all countreys, witnesses unto his Sonne, to testifye the truth unto the unfaythfull, to save at the least some from the snares of Antichrist, which leade to perdition, as ye may here perceave by that excellent and well learned young man Patrike Hamelton, borne in Scotland of a noble progeny; who to testifie the truth, sought all meanes, and tooke upon him Priesthode, (even as Paule circumcised Timothy, to wynne the weake Jewes,) that he might be admitted to preache the pure word of God. Notwithstandyng, as soone as the Chamberleyne [Chancellor[61]] and other Byshops of Scotland had perceaved that the light began to shyne, which disclosed their falsehode that they conveyed in darkenes, they layde handes on hym, and because he wold not deny his Saviour Christ at their instance, they burnt him to ashes. Nevertheles, God of his bounteous mercy (to publishe to the whole world what a man these monsters have murthered) hath reserved a little Treatise, made by this Patrike,[62] which, if ye lyst, ye may call Patrik's Places: For it treateth exactly of certaine Common Places, which knowen, ye have the pith of all Divinitie. This Treatise have I turned into the English toung, to the profite of my natioun; to whom I besech God to geve lyght, that they may espye the deceitfull pathes of perdition, and returne to the right way which leadeth to lyfe everlastyng.[63] Amen.]

[The Doctrine] of the Law.

The Law is a doctrine that biddeth good, and forbiddeth evill, as the Commandimentis heir contenit do specifie:

The Ten Commandimentis.

1. Thow shalt worschepp but one God. 2. Thow shalt maik thee nane image to worschipp it. 3. Thow shalt not sweare be his name in vane. 4. Hold the Sabbath day holy. 5. Honour thie father and mother. 6. Thow shalt not kill. 7. Thow shalt not committ adulterie. 8. Thow shalt nott steall. 9. Thow shalt bear no fals witness. 10. Thow shalt not desyre owght that belongeth unto thie nychtboure.

[All these Commandments are briefly comprised in these two here under ensuing]:—"Love the Lord thy God with all thyne harte, wyth all thy saule, and with all thy mynd." (Deut. 6.)—"This is the first and great commandiment. The secund is lyik unto this, Love thy nychtbour as thy selve. On these two commandimentis hang all the Law and the Propheittis." (Matth. 12.)

[CERTAINE GENERALL PROPOSITIONS PROVED BY THE SCRIPTURE.][64]

I. He that loveth God, loveth his nychtbour.[65]—"If anie man say, I love God, and yit hattith his nychtbour, he is a lyer: He that lovith not his brother whome he hath sene, how can he love God whome he hath nott sein." (1 Joan. 4.)

II. He that lovith his nychtbour as him self, keapeth the whole commandimentis of God.—"Quhatsoever ye wald that men should do unto yow, evin so do unto thame: for this is the law and the propheittis." (Matth. 7.)—He that loveth his nychtbour fulfilleth the law. "Thow shalt not committ adulterie: Thow shalt not kyll: Thow shalt not steall: Thow shalt not bear fals witnesse against thy nychtbour: Thow shalt not desyre; and so furth: And yf thair be any uther commandiment, all ar comprehendit under this saying, Love thy nychtbour as thy self." (Rom. 13; Gallat. 5.)

"He that loveth his nychtbour, kepith all the commandimentis of God." "He that loveth God, loveth his nychtboure." (Roma. 13; 1 Joan. 4.)—Ergo, he that loveth God, kepith all his commandimentis.

III. He that hath the faith, loveth God.—"My father loveth yow, becaus ye luif me, and beleve that I came of God." (Joan. 19.)—He that hath the faith, keapith all the commandimentis of God. He that hath the faith, loveth God; and he that loveth God, keapith all the commandimentis of God.—Ergo, he that hath faith, keapith all the commandimentis of God.

IV. He that keapeth one commandiment, keapeth thame all.—"For without fayth it is impossible to keap any of the commandimentis of God."—And he that hath the fayth, keapeth all the commandimentis of God.—Ergo, he that keapith one commandiment of God, keapith thame all.

V. He that keapith nott all the commandimentis of God, he keapith nane of thame.—He that keapith one of the commandimentis, he keapith all.—Ergo, he that keapith not all the commandimentis, he keapith nane of thame.

VI. It is not in our power, without grace, to keap anie of Goddis commandimentis.—Without grace it is impossible to keap ane of Goddis commandimentis; and grace is not in our power.—Ergo, it is not in our power to keap any of the commandimentis of God.

Evin so may ye reassone concerning the Holy Ghost, and fayth.

VII. The law was gevin to schaw us our synne.—"Be the law cumith the knowledge of the synne. I knew not what synne meant, bot throw the law. I knew not what lust had ment, except the law had said, Thow shalt not lust. Without the law, synne was dead:" that is, It moved me nott, nether wist I that it was synne, which notwithstanding was synne, and forbidden be the law.

VIII. The law biddith us do that which is impossible for us.—For it biddith us keape all the commandimentis of God: yitt it is not in oure power to keape any of thame.—Ergo, it biddeth us doo that which is impossible for us.

Thow wilt say, "Whairfoir doith God command us that which is impossible for us." I ansuere, "To mack thee know that thow arte bot evill, and that thair is no remeady to save thee in thine awin hand, and that thow mayest seak reamedy at some uther; for the law doith nothing butt command thee."

[The Doctrine] of the Gospell.

The Gospell, is as moche to say, in oure tong, as Good Tydingis: lyk as everie one of these sentences be—

Christ is the Saviour of the world. Christ is our Saviour. Christ deid for us. Christ deid for our synnes. Christ offerred him selve for us. Christ bare our synnes upoun his back. Christ bought us with his blood. Christ woushe us with his blood. Christ came in the warld to save synnaris. Christ came in the warld to tak away our synnes. Christ was the price that was gevin for us and for our synnes. Christ was maid dettour for our synnes. Christ hath payed our debt, for he deid for us. Christ hath maid satisfactioun for us and for our synne. Christ is our rychteousness. Christ is oure wisdome. Christ is our sanctifcatioun. Christ is our redemptioun. Christ is our satisfactioun. Christ is our goodness. Christ hath pacifeid the Father of Heavin. Christ is ouris, and all his. Christ hath delivered us frome the law, frome the devill, and hell. The Father of Heavin hath forgevin us for Christis saik. Or anie such other, as declair unto us the mercyes of God.

the nature [and office] of the law, and of the gospell.

The Law schawith us, Our synne. Our condemnatioun, Is the word of ire. Is the word of dispair. Is the word of displeasure. The Gospell schawith us, A reamedy for it. Oure redemptioun, Is the word of grace. Is the word of conforte. Is the word of peace.

a disputatioun betuix the law and the gospell.

The Law sayith, Paye thy debt, Thow art a synnar desparat. And thow shalt die. The Gospell sayith, Christ hath payed it. Thy synnes ar forgevin thee. Be of good conforte, thow shalt be saved. The Law sayith, Mack a mendis for thy synne. The Father of Heaven is wraith wyth thee. Quhair is thy rychteousnes, goodnes, and satisfactioun? Thou art bound and obligat unto me, [to] the devill, and [to] hell. The Gospell sayith, Christ hath maid it for thee. Christ hath pacefeid him with his blood. Christ is thy rychteousnes, thy goodnes, and satisfactioun Christ hath delivered thee from thame all.

[The Doctrine] off Faith.

Faith is to beleve God; "lyck as Abraham beleved God, and it was compted unto him for rychteousnes." (Gen. 15.)—"He that beleved God, beleved his word." (Joan. 5.)—To beleve in him, is to beleve his word, and accompt it trew that he speikith. He that belevith not Goddis word, beleveth not him self. He that belevith nott Goddis word, he compteth him fals, and ane lyar, and beleveth not that he may and will fulfill his word; and so he denyeth both the myght of God and him self.

IX. Faith is the gift of God.—"Everie good thing is the gift of God." (Jacob. 1.)—Fayth is good.—Ergo, faith is the gift of God.

X. [Faith is not in our power.]—The gift of God is not in oure power.—"Faith is the gift of God."—Ergo, fayth is not in oure power.

XI. [He that lacketh faith cannot please God.]—"Without faith it is impossible to please God." (Hebr. 11.)—All that cummith nott of fayth, is synne; for without faith can no man please God.—Besydis, that he that lacketh faith, he trusteth nott God. He that trusteth not God, trusteth nott in his wourd. He that trusteth not in his wourd, hauldeth him self fals, and a liear. He that haldeth him self false and a lyer, he belevith not that he may doo that he promeseth, and so denyeth he that he is God. And how can a man, being of this fassioun, please him? No maner of way. Yea, suppoise he did all the werkis of man and angell.

XII. All that is done in fayth, pleaseth God.—"Richt is the wourde of God, and all his werkis in faith." "Lord, thine eis look to faith." That is asmuch to saye as, Lord, thow delitest in fayth. God loveth him that belevith in him. How cane thei then displease him?

XIII. He that hath the faith, is just and good.—And a good trie bringeth furth good fruite.—Ergo, all that is in faith done pleaseth God.

XIV. [He that hath faith, and believeth God, cannot displease him.]—Moreovir, he that hath the faith belevith God.—He that belevith God, belevith his worde. He that belevith his word, woteth weall that he is trew and faithfull, and may nott lie: But knowith weall that he may and will boith fulfill his word. How can he then displease him? For thow canst not do ane greattar honor unto God, then to count him trew. Thow wilt then say, that thift, murther, adulterie, and all vices, please God? Nane, verrelie; for thei can not be done in faith: "for a good tree beareth good frute." He that hath the faith, woteth weall that he pleaseth God; for all that is done in fayth pleaseth God. (Hebr. 11.)

XV. Faith is a suirness.—"Faith is a suir confidence of thingis quhilk ar hoped for, and a certantie of thinges which ar not sene." (Hebr. 11.)—"The same spreit certifieth our spreit that we are the children of God." (Rom. 8.)—Moirovir, he that hath the faith, woteth weill that God will fulfill his word.—Ergo, fayth is a suirness.

a man is justifeid be faith.

"Abraham beleveth God, and it was impueted unto him for ryghteousnes." "We suppose thirfoir that a man is justified (saith the Apostill) without the workis of law." (Rom. 4.)—"He that workith not, but belevith in him that justifieth the ungodlie, his faith is compted unto him for ryghteousnes." "The just man levith by faith." (Abac. 2; Rom. 1.)—"We wote, that a man that is justifeid, is not justifeid be the workis of the law, but be the faith of Jesus Christ, and not by the deadis of the law."

of the faith of christ

The faith of Christ is, to beleve in him; that is, to beleve his wourd, and to beleve that he will helpe thee in all thy neid, and deliver thee frome evill. Thow wilt ask me, What word? I answer, The Gospell. "He that beleveth on Christ shalbe saved." "He that belevith the Sone hath eternall lyif." "Verrelie, verrelie, I say unto yow, he that belevith on me hath everlasting lyif." (Joan. 6.)—"This I wret unto yow, that beleving in the name of the Sone of God, ye may know that ye have eternall lyif." (1 Joan. 5.)—"Thomas, becaus thow hast sein me thow belevest; but happie ar thei that have nott sein, and yit beleve in me." "All the Propheittis to him bare witness, that whosoevir belevith in him shall have remissioun of thair synnes." (Act. 10.)—"What must I do that I may be saved?" The Apostill answerid, "Beleve in the Lord Jesus Christ, and thow shalt be saved." "Yf thow acknowledge wyth the mouth, that Jesus is the Lord, and beleve in thyn harte that God raissed him up from the death, thow shalt be save." (Rom. 10.)—"He that beleveth not in Christ shalbe condemned." "He that beleveth nott the Sone shall never see lyif; but the ire of God abydith upoun him." (Joan. 3.)—"The Holy Ghost shall reprove the world of synne, becaus thei beleve not in me." "Thei that beleve in Jesus Christ ar the sones of God." Ye ar all the sones of God, because ye beleve in Jesus Christ.

He that belevith in Christ the Sone of God is save. (Galat. 3.)—"Petir said, Thow art Christ, the Sone of the leving God. Jesus ansuered and said unto him, Happie arte thow, Symon, the sone of Jonas; for flesch and blood hath nott oppened unto thee that, bot my Father which is in heavin." (Matth. 16.)—"We have beloved and knowin that thow arte Christ the Sone of the leving God." "I beleve that thow arte Christ the Sone of the leving God, which should come into the warld." "These thingis ar written that ye mycht beleve that Jesus Christ is the Sone of God, and that in beleving ye mycht have lyef. I beleve that Jesus is the Sone of the leving God." (Joan. 9.)

XVI. He that belevith God, belevith the Gospell.—He that belevith God, belevith his Word:—And the Gospell is his Word. Thairfoir he that belevith God, belevith his Gospell. As Christ is the Saviour of the world, Christ is our Saviour. Christ bought us with his bloode. Christ woushe us with his blood. Christ offerred him self for us. Christ baire oure synnes upoun his back.

XVII. He that belevith nott the Gospell, belevith not God.—He that belevith not Goddis Word belevith nott him self:—And the Gospell is Goddis Word.—Ergo, he that belevith nott the Gospell belevith nott God him self; and consequentlie thei that beleve nott as is above written, and such other, beleve not God.

XVIII. He that belevith the Gospell, shalbe saved.—"Go ye into all the world and preach the Gospell unto everie creature: he that belevith and is baptised shalbe saved; bot he that belevith not shalbe condemned."

a comparison betuix faith and indredulitie.

Faith is the root of all good:— Makith God and man freindis. Bringith God and man to gither. Incredulitie is the root of all evill:— Makith thame deidlie foes. Bringith thame syndrie. All that proceidis frome Faith pleaseth God. All that proceidith from Incredulitie displeaseth God. Faith only maketh a man good and rychteouse. Incredulitie maketh him injust and evill. Faith only maketh a man, The member of Christ; The inheritour of heavin; The servand of God. Faith schewith God to be a sweit Father. Fayth hauldith styff be the Word of God: Countith God to be trew. Faith knowith God: Lovith God and his nychtboure. Faith only savith: Extolleth God and his werkis. Incredulitie maketh him, The member of the devill; The inheritour of hell; The servand of the devill. Incredulitie maketh God a terrible Judge: It causeth man wandir heir and thair: Maketh him fals and a liear. Incredulitie knoweth him nott. Incredulitie lovith nether God nor nychtbour: Onlie condemneth: Extolleth flesche and hir awin deidis.

off hope.

Hope is a trustie looking for of thingis that ar promesed to come unto us: as we hope the everlasting joy which Christ hath promesed unto all that beleve on him. We should putt our hoipe and trust in God onlie, and no other thing. "It is good to trust in God, and nott in man." "He that trustith in his awin harte, he is a fuill." "It is good to trust in God, and not in princes." (Psal. 117.)—"Thei shal be lyik unto images that mack thame, and all that trust in thame." He that trusteth in his awin thoughts doeth ungodlie. "Curssed be he that trustith in man." "Bidd the rich men of this warld, that thei trust nott in thair unstable riches, but that thei trust in the leving God." "It is hard for them that trust in money to enter in the kingdome of God." Moirovir, we should trust in him onelie, that may help us [God onlie can help us.]—Ergo, we should trust in him onelie. Weill is thame that trust in God: and wo to thame that trust him nott. "Weill is the man that trustis in God; for God shalbe his trust." He that trusteth in him shall understand the trewth. "Thei shall all rejoyse that trust in thee: thei shall all evir be glaid; and thow wilt defend thame."

off charitie.

Charitie is the love of thy nychtboure. The rewll of charitie is to doo as thow woldest wer done unto thee: for charitie esteameth all alyke;[66] the riche and the poore; the friend and the foe; the thankfull and the unthankfull; the kynnesman and stranger.

a comparison betuix faith, hope, and charitie.

Faith commeth of the wourd of God: Hope commeth of faith; and Charitie springis of thame boith. Faith belevis the word: Hope trustith eftir that which is promessed be the wourd: and Charitie doith good unto hir nychtbour, throw the love that sche hath to God, and glaidnes that is within hir selve. Faith looketh to God and his worde: Hope lookith unto his gift and reward: Charitie lookith unto hir nychtbouris proffeit. Faith receavith God: Hoipe receaveth his reward: Charitie lookith to hir nychtbour wyth a glaid hart, and that without any respect of reward. Faith perteaneth to God onelie: Hope to his reward, and Charitie to hir nychtbour.

[The Doctrine] of Good Workis.

No maner of werkis mack us rychteouse.—"We beleve that a man shalbe justifeid without werkis." (Galat. 3.)—"No man is justifeid be the deidis of the law; but be the faith of Jesus Christ. And we beleve in Jesus Christ, that we may be justifeid be the faith of Christ, and nott be the deidis of the law. Yf rychteousnes came be the law, then Christ deid in vane." That no man is justifeid be the law, it is manifest: for a rychteouse man levith by his faith; but the law is nott of faith. Moirovir, since Christ, the makar of heavin and earth, and all that thair in is, behoved to die for us; we ar compelled to grant, that we wer so far drowned in synne, that nether our deidis, nor all the treasouris that ever God maid, or might maik, might have help us out of thame: Ergo, no deidis nor werkis maie mack us rychteouse.

No werkis mak us unrychteouse.—For yf any werke maid us unrychteouse, then the contrarie werkis wold maik us rychteouse. Butt it is provin, that no werkis can maik us righteouse: Ergo, no werkis maik us unrychteouse.

werkis maik us nether good nor evill.

It is proven, that werkis nether maik us rychteouse nor unrychteouse: Ergo, no werkis nether maik us good nor evill. For rychteouse and good ar one thing, and unrighteouse and evill, one. Good werkis maik not ane good man, nor evill werkis ane evill man: But a good man makith good werkis, and ane evill man evill werkis. Good fruct makith not the tree good, nor evill fruict the tree evill: But a good tree bearith good fruict, and ane evill tree evill fruict. A good man can not do evill werkis, nor ane evill man good werkis; for ane evill tree can not beare good fruct, nor ane good tree evill fruct. A man is good befoir he do good werkis, and ane evill man is evill before he do evill werkis; for the tree is good befoir it bear good fruict, and evill befoir it beir evill fruct. Everie man is either good or evill. Either maik the tree good, and the fruct good also, or ellis maik the tree evill, and the fruct lyikwyise evill. Everie manes werkis ar eyther good or evill: for all fructis ar either good or evill. "Either maik the tree good and the fruct also, or ellis maik the tree evill and the fruct of it lyikwyise evill." (Matth. 13.)—A good man is knowin be his werkis; for a good man doith good werkis, and ane evill, evill werkis. "Ye shall knaw thame be thair fruct; for ane good tree bringeth furth good fruct, and ane evill tree evill fruict." (Matth. 7.)—A man is likened to the tree, and his werkis to the fruct of the trie. "Bewar of the fals propheittis, which come unto yow in scheippis clothing; but inwardlie thei ar raveening wolves. Ye shall knaw thame be thair fructis."

none of oure werkis nether save us, nor condempne us.

It is provin, that no werkis maik us either righteouse or unryghteouse, good nor evill: but first we are good befoir that we do good werkis, and evill befoir we do evill warkis: Ergo, no werk neither save us nor condempne us. Thow wilt say then, Makith it no mater what we do? I answer thee, Yes; for yf thow dost evill, it is a suir argument that thow art evill, and wantest faith. Yf thow do good, it is ane argument that thow art good and hast faith; for a good tree bearith good fruct, and an evill tree evill fruct. Yit good fruct maketh nott the tree good, nor evill fruct the tree evill. So that man is good befoir he do good werkis, and evill befoir he do evill werkis.

The man is the tree: the werkis ar the fruct. Faith maekith the good tree: Incredulitie the evill tree. Such a tree, such a fruct: such man, such warkis. For all that is done in faith pleasith God, and ar gud werkis; and all that is done without faith displeaseth God, and ar evill workis. Quhosoevir thinketh to be saved by his werkis, denyeth Christ is oure Saviour, that Christ deid for him, and, fynallie, all thing that belongeth to Christ. For how is he thy Saviour, yf thow mychtest save thy self by thy werkis? Or to what end should he have deid for thee, yf any werkis of thine might have saved thee? What is this to say, Christ deid for thee? It is nott that thow shouldest have deid perpetuallie, and that Christ, to deliver thee frome death, deid for thee, and changed thy perpetuall death in his awin death. For thow madest the falt, and he suffered the pane, and that for the luif he had to thee, befoir ever thow wast borne, when thow haddest done neither good nor evill. Now, since he hath payed thy debt, thow deist nott: no, thow canst nott, bot shouldest have bene damned, yf his death war not.[67] Bot since he was punished for thee, thow shalt not be punished. Fynallie, he hath delivered thee from thye condemnatioun, and desyrith nought of thee, but that thow shouldest acknowledge what he hath done for thee, and bear it in mynd; and that thow woldest helpe other for his saik, boith in worde and deid, evin as he hath helped thee for nought, and without reward. O how ready would we be to help otheris, yf we knew his goodnes and gentilnes towardis us! He is a good and a gentill Lord, and he doith all thingis for nought. Let us, I beseich yow, follow his footsteps, whome all the world ought to prayse and wirschep. Amen.

he that thinkith to be savid be his werkis, calleth him selve christ:—

For he callith him self a Saviour, which aparteaneth to Christ onlie. What is a Saviour, butt he that savith? And thow sayist, I save my self; which is asmuch to say as, I am Christ; for Christ is onlie the Saviour of the world.

We should do no good werkis, for that intent to get the inheritance of heavin, or remissioun of synnes throw thame. For whosoevir belevith to gett the inheritance of heavin or remissioun of synnes, throw werkis, he belevith nott to gett that for Christis saik. And thei that beleve not, that thair synnes ar forgeivin thame, and that thei sal be saved for Christis saik, thei beleve not the Gospell; for the Gospell sayith, Yow sal be saved for Christis saik: synnes ar forgevin yow, for Christis saik.

He that belevith not the Gospell, belevith not God. And consequentlie, thei which beleve to be saved be thair werkis, or to gett remissioun of synnes be thair awin deidis, beleve not God, bot raccompt him a liear, and so utterlie denye him to be God. Thow wilt say, Shall we then do no good werkis? I say not so, but I say, We should do no good werkis for that intent to gett the kingdome of heavin, or remissioun of synnes. For yf we beleve to gett the inheritance of heavin throw good werkis, then we beleve nott to gett it throw the promesse of God. Or, yf we think to gett remissioun of our synnes, as said is, we beleve nott that thei ar forgevin us by Christ, and so we compt God a liear. For God sayith, Thow shalt have the inheritance of heavin for my Sonnes saik. Yow say, It is nott so; but I will wynne it throw my awin werkis. So, I condempne not good werkis; but I condempne the fals trust in any werkis; for all the werkis that a man putteth confidence in, are thairwyth intoxicat or empoisoned, and become evill. Quhairfoir, do good werkis; but be war thow do thame to gett any good throw thame; for yf thow do, thow receavest the good, not as the gift of God, bott as debte unto thee, and maikest thy self fellow with God, becaus thow wilt tack no thing from him for nought. What nedith he any thing of thyne, who gevith all thing, and is not the poorare? Thairfoir do nothing to him, but tack of him; for he is ane gentill Lord, and with, a glaidar harte will geve us all thingis that we neid, than we taik it of him. So that yf we want any thing, lett us witt our selfis. Prease not then to the inheritance of heavin, throwght presumptioun of thy good werkis; for yf thow do, thow comptest thy selve holy and equall unto him, becaus thow wilt tack nothing of him for nowght; and so salt thow fall as Lucifer fell from heavin for his pride.

Thus endis the said Maistir Patrikis Articles.[68] And so we returne to oure Hystory.

THE FORME AND CAUSSIS OF THE PREASTIS OLD CURSSING.

When those cruell wolves had, as thei supposed, cleane devored the pray, thei fynd thame selfis in warse caise then thei war befoir; for then within Sanctandrose, yea, almost within the hole realme, (who heard of that fact,) thair was none found who begane not to inquyre, Whairfoir was Maistir Patrik Hammyltoun brunt? And when his Articles war rehersed, questioun was holden, yf such Articles war necessarie to be beleved under the pane of damnatioun. And so within schort space many begane to call in dowbt that which befoir thei held for a certane veritie, in so much that the Universitie of Sanctandrose, and Sanct Leonardis Colledge principallie, by the labouris of Maistir Gawin Logy,[69] and the novises[70] of the Abbay, by the Suppriour,[71] begane to smell somwhat of the veritie, and to espy the vanitie of the receaved superstitioun. Yea, within few yearis eftir, begane baith Black and Gray Frearis publictlie to preache against the pride and idile lief of Bischoppis, and against the abuses of the whole ecclesiasticall estaite. Amongis whome was one called Frear Williame Arth,[72] who, in a sermone preached in Dundye, spak somwhat moir liberallie against the licentious lyifes of the Bischoppis nor thei could weall beair. He spaik farther against the abuse of curssing and of miracles. The Bischop of Brechin,[73] having his placeboes and jackmen in the toun, buffatted the Freir, and called him Heretick. The Freir, impatient of the injury receaved, past to Sanctandrose, and did communicat the headis of his sermone with Maister Johnne Mair,[74] whose wourd then was holden as ane oracle, in materis of religioun; and being assured of him, that such doctrin mycht weall be defendid, and that he wald defend it, for it conteaned no heresye; thair was ane day appointed to the said Frear, to maik repetitioun of the sam sermon; and advertisment was gevin to all such as war offended att the formar to be present. And so, in the parishe kirk of Sanctandrose, upoun the day appointed, appeared the said Frear, and had amonges his auditouris Maistir Johnne Mair, Maistir George Lockart,[75] the Abbot of Cambuskynneth,[76] Maistir Patrik Hepburne the Priour of Sanctandrose,[77] with all the Doctouris and Maistires of the Universities. The theame of his sermone was, "Veritie is the strongest of all thingis." His discourse of Curssing was, "That yf it war rychtlie used, it was the moist fearfull thing upoun the face of the earth; for it was the verray separatioun of man frome God: but that it should nott be used rashlie, and for everie light cause, but onlie against open and incorrigible synnaris. But now, (said he,) the avarice of preastis, and the ignorance of thair office, has caused it altogitther to be vilipended;[78] for the preast, (said he,) whose dewitie and office is to pray for the people, standis up on Sounday, and cryes, 'Ane hes tynt a spurtill. Thair is ane flaill stollin from thame beyound the burne. The goodwyiff of the other syd of the gait hes tynt a horne spune. Goddis maleson and myne I geve to thame that knowis of this geyre, and restoris it not.'"—How the people mocked thair curssing, he ferther told a meary tale; how, after a sermoun that he had maid at Dumfermling, he came to a house whair gossoppis was drynking thair Soundayis penny, and he, being dry, asked drynk. "Yis, Father, (said ane of the gossoppes,) ye shall haif drynk; bot ye mon first resolve ane doubt which is rissen amongis us, to witt, What servand will serve a man beast on least expenssis." "The good Angell, (said I,) who is manis keapar, who maikis great service without expenssis." "Tush, (said the gossope,) we meane no so heigh materis: we meane, What honest man will do greatest service for least expensses?" And whill I was musing, (said the Frear,) what that should meane, he said, "I see, Father, that the greatest clerkis ar nott the wysest men. Know ye not how the Bischoppis and thair officiallis servis us husband men? Will thei not give to us a lettir of Curssing for a plack, to laste for a year, to curse all that looke ower our dick [dyke]? and that keapis our corne better nor the sleaping boy, that will have three schillingis of fye, a sark, and payre of schone in the year. And thairfoir, yf thair curssing dow any thing, we held the Bischoppis beast chaip servandis, in that behalf, that ar within the realme." As concernyng miracles, he declaired, what diligence the ancientis took to try trew miracles frome false. "But now, (said he,) the greadynes of preastis not onlie receave false miracles, bot also thei cherise and feis knaiffis for that purpoise, that thair chapellis may be the better renouned, and thair offerand may be augmented. And thairupoun ar many chapelles founded, as that our Lady war mychttiar, and that sche took more pleasour in one plaice then in ane uther; as of laite dayis our Lady of Karsgreng hes hopped fra ane grene hillock to ane uther. But honest men of Sanctandrose, (said he,) yf ye luif your wyffis and your doughtaris, hald thame at hame, or ellis send thame in honest companye; for yf ye knew what miracles war kithed thaire, ye wold neyther thank God nor our Lady." And thus he mearelie tanted thare trystis of hurdome and adulterye used at such devotioun.

Ane uther article was judged more hard; for he alledged the commoun law,[79] That the Civyle Magistrate mycht correct the Churchmen,[80] and deprive thame of thaire benefices, for oppin vices.

Ane uther day, the same Frear maid ane uther sermoun of the Abbote [of] Unreassone,[81] unto whome and whose lawis he compared the prelattis of that age; for thei war subdewid to no lawis, no moir then was the Abbote [of] Unreassoun. And amonges uther thingis he told such a meary bourd. "Thare was (said he) a Prelatt, or at least a Prelattis peir, a trew servand to the King of luif, who, upoun a nycht after suppar, asked at his gentillmen, be the fayth that thei awght to the king of luif, that thei should trewlie declare how many syndrie wemen everie ane of thame had haid, and how many of thame war menis wyffis. Ane answered, He had lyne with fyve, and two of thame war maryed. The other answered, I have haid sevin, and three of thame ar maryed. It came at last to my Lord him self, who macking it veray nyce for a lytill space, gave in the end ane plain confessioun, and said, 'I am the yongest man, and yitt have I haid the round desone; and sevin of thame ar menis wyffis.' Now, (said the Frear,) this god and king of luif, to whome our Prelaittis maikis homage, is the maistir devill of hell, from whome such werkis and fruitis doo procead." This Prelatt was knowin by his proper tockenes to have bene Priour Patrik Hepburne,[82] now Bischop of Murray, who to this day hes continewed in the professioun that he anes maid to his god and king of luif.[83]

It was supposed, notwithstanding this kynd of preaching, that this Frear remaned papist in his heart; for the rest of the Frearis, fearing to losse the benedictioun of the Bischoppes, to witt, thair malt and thair maill, and thair other appoineted pensioun, cawsed the said Frear to flye to England, whair, for defence of the Paipe and Paipistrie, his was cast in preasone[84] at King Hary his commandiment. But so it pleasith God to open up the mouth of Baalames awin asse, to cry out againest the vitious lyves of the clergie of that aige. Schorte after this, new consultatioun was tackin, that some should be brunt; for men began verray liberallie to speak. A meary gentillman, named Johnne Lyndesay, famylliar to Bisehope James Betoun, standing by when consultatioun was had, said, "My Lord, yf ye burne any mo, except ye follow my counsall, ye will utterlye destroy your selves. Yf ye will burne thame, lett thame be brunt in how sellarris; for the reik of Maister Patrik Hammyltoun hes infected as many as it blew upoun."[85] Thus it pleased God, that thei should be tanted in thair awin face. But hear followis the moist meary of all. Sandie Furrour, who had bene empreasoned sevin yearis in the Toure of Londone, Sir Johnne Dignwaill,[86] according to the cheritie of Churche men,[87] enterteneid his wyiff, and waisted the poore manes substance. For the which caus, at his returnyng, he spaik more liberallie of preastis then thei could bear, and so was he declaired[88] to be accused of heresye, and called to his ansuer to Sanctandrose. He lapp up mearely upoun the scaffold, and, casting a gawmound, said, "Whair ar the rest of the playaris?" Maistir Audro Olephant,[89] offended thairwyth, said, "It shalbe no play to yow, Sir, befoir that ye depart." And so began to read his accusatioun. The first article whareof was, That he dispyssed the Messe. His ansuer was, "I hear mo Messis in awght dayis, then thre Bischoppis thair sitting sayis in a year." Accused secoundarly, Of contemptioun of the sacramentis. "The preastis, (said he,) war the maist commoun contempnaris of sacramentis, and especiallie of matrimonye," and that he witnessed by any of the preastis thare present, and named the menis wyffis with whome thei had medled, and especiallie Sir Johnne Dignwaill, who had sevin yearis togitther abused his awin wyff and consumed his substance; and said, "Becaus I complayne of such injuries, I am hear summoned, and accused, as one that is worthy to be brunt. For Goddis saik, (said he,) wil ye taick wyeffis of your awin, that I and utheris, whose wyiffis ye have abused, may be revenged upoun yow." Then Bisehope Gawin Dumbar,[90] named the Old Bischop of Abirdein, thinking to justifye him self befoir the people, said, "Carll, thow shalt not know my wyff." The said Alexander ansuered, "My Lord, ye ar too old; bot, with the grace of God, I shall drynk with your dochtter or I departe." And thareat was smylling of the best, and lowd laughtter of some; for the Bisehop had a dowghter maryed with Andro Balfour[91] in that same toune. Then the Bischoppis bad, "Away with the earll." But he ansured, "Nay; I will not departe this houre; for I have more to speak against the vices of preastis, then I cane expresse this haill[92] day." And so, after diverse purposes, thei commanded him to burne his bill. And he demanding the caus, thei said, "Becaus ye have spoken these articles whairof ye ar accused." His ansuer was, "The mekill devill bear thame away, that first and last said thame." And so he tack the bill, and chowing it, hee after spatt it in Mr. Andro Oliphantis face, saying, "Now burne it or drune it, whitther ye will: ye heir na mair of me. Butt I man have somewhat of everie ane of yow to begyn my pack agane, which a preast and my wyif, a preastis hoore, hes spentt." And so everie prelate and riche preast, glaid to be qwyte of his evill, gave him somwhat; and so departed hie, for he understood nothing of religioun.

But so fearfull it was then to speak any thing against preastis, that the least word spokin against thame, yea, albeit it was spokin in a manes sleip, was judged heresye; and that was practised upoun Richart Carmichaell, yet leving in Fyfe,[93] who being young, and ane singar in the Chapell Royal of Striveling, happened in his sleepe to say, "The devill tak away the preastis, for thei ar a gready pack." Hie, thairfor, accused be Sir George Clappertoun, Deane[94] of the said Chapell, was compelled tharefore to burne his bill.

But God schort after raised up against thame strongar campionis. For Alexander Setoun,[95] a Blak Frear, of good learning and estimatioun, began to tax the corrupt doctrin of the Papistrye. For the space of a hole Lentran,[96] he tawght the commandimentis of God onlye, ever beatting in the earis of his auditouris, That the law of God had of many yearis not bein trewlie tawght; for menis traditionis had obscured the puritie of it. These war his accustomed propositionis: First, Christ Jesus is the end and perfectioun of the law. 2. Thair is no syne quhair Goddis law is not violated. 3. To satisfie for syne lyes not in manis power, but the remissioun thairof cumis by unfeaned reapentance, and by faith apprehending God the Father mercifull in Christ Jesus, his sone. Whill often tymes he puttis his auditouris in mynd of thir and the lyik headis, and maikis no mentioun of purgatorye, pardones, pilgramage, prayer to sanctes, nor such trifillis, the dum Doctouris, and the rest of that forsworne rable, begane to suspect him; and yitt said thei nothing publictlie, till Lentrain[97] was ended, and he passed to Dundie. And then, in his absence, ane hired for that purpose openlie damned the hole doctrin[98] that befoir he had tawght. Which cuming to the earis of the said Frear Alexander, then being in Dundye, without delay he returned to Sanctandrose, caused immediatlie to jow the bell, and to give significatioun that he wald preach; as that he did in deid. In the which sermon he affirmed, (and that more plainlie then at any uther tyme,) whatsoever in all his hole sermones hie had tawght befoir the haill Lentrantyde preceding;[99] adding, that within Scotland thair was no trew Bischoppe, yf that Bischoppes should be knawin by such notes and vertewis, as Sanct Paule requyres in Bischoppis. This delatioun flew with wyngis to the Bischoppis earis, who, butt farther delay, send for the said Frear Alexander, who began greveouslie to complayne, and sharplye to accuse, that he had so sclanderouslie spokin of the dignitie of the Bischoppes, as to say, "That it behoved a Bischope to be a preachear, or ellis he was but a dume dogg, and fed not the flock, but fed his awin bellye." The man being witty, and mynded of that which was his most assured defence, said, "My Lord, the reaportaris of such thingis ar manifest lyearis." Whareat the Bischope[100] rejosed, and said, "Your ansour pleasses me weall: I never could think of yow, that ye wold be so foolische as to affirme such thingis. Whare ar thei knaiffis that have brought me this tale?" Who compearing, and affirmyng the same that thei did befoir, hie still replyed, That thei ware leyaris. But whill the witnesses war multiplyed, and men war browght to attentioun, he turned him to the Bischope, and said, "My Lord, ye may see[101] and considder what caris these asses have, who cane nott discerne betuix Paull, Isai, Zacharie, and Malachie and Frear Alexander Setoun. In verray deid, My Lord, I said that Paule sayis, 'It behoveth a Bischop to be ane teichear.' Isai sayith, 'That thei that feid nott the flock ar dum doggis.' And Zacharie sayeth, 'Thei ar idoll pastouris.' I of my awin head affirmed nothing, butt declared what the Spreitt of God had befoir pronunced; at whome, my Lord, yf ye be nott offended, justly ye cane nott be offended at me. And so yit agane, my Lord, I say, that thei ar manifest leyaris that reported unto yow, that I said, That ye and utheris that preach nott ar no Bischoppis, but belly Goddis."

Albeit after that, the Bischope was heightly offended, asweill at the skwff[102] and bitter mock, as at the bold libertie of that learned man; yitt durst he nott hasard for that present to execute his malice conceaved; for nott onlye feared he the learnyng and bold spreit of the man, bot also the favour that he had, alsweall of the people, as of the Prince, King James the Fyft, of whome he had good credite; for he was at that tyme his Confessour, and had exhorted him to the feare of God, to the meditatioun of Goddis law, and unto puritie of lyiff. Butt the said Bischope, with his complices, foirseing what danger mycht cume to thair Estaite, yf such familiaritie should continew betuix the Prince and a man so learned, and so repugnyng to thair affectionis, laubored by all meanes to mack the said Frear Alexander odiouse unto the Kingis Grace, and easely fand the meanes by the Gray Frearis, (who by thare hypochrisye deceaved many,) to traduce the innocent as ane heretyk. This accusatioun was easely receaved and more easelye beleved[103] of the carnall Prince, who altogitther was gevin to the filthy loostis of the fleshe, abhorred all counsall that repugned thairto. And becaus he did remember what a terrour the admonitionis of the said Alexander was unto his corrupted conscience, without resistance he subscrived to thair accusatioun, affirmyng that he knew mair then thei did in that mater; for he understood weall ynewcht, that he smelled of the new doctrin, by such thingis as he had schawin to him under confessioun. And tharefoir he promessed, that he should follow the counsall of the Bischoppes in punishing of him and of all utheris of that sect. These thingis understand by the said Alexander, alsweall by informatioun of his freindis and familliaris, as by the strange contenance of the King unto him, provydit the nixt way to avoid the fury of a blynded Prince: and so, in his habite,[104] hie departed the realme,[105] and cuming to Berwik, wraitt back agane to the Kingis grace his complaint and admonitioun, the verray tennour and copy whareof followis, and is this:—

Maist Gratious and Sovering Lord under the Lord and King of all, of whome only thy Hienes and Majestie has power and authoritie to exercise justice within this thy Realme, under God, who is King and Lorde of all realmes, and thy Grace and all mortale Kingis ar bott onlye servandis unto that onlie immortall Prince Christ Jesus, etc. It is nott (I wate) unknawin to thy gratious[106] Hieness, how that thy Grace's umquhill servand and Oratour, (and ever shalbe to my lyves end,) is departed out of thy Realme unto the nixt adjacent of Ingland. Nochtheless I beleve the causse of my departing is unknawin to thy gratious[107] Majestie: quhilk only is, becaus the Bischoppis and Kirkmen of thy Realme hes had heirtofoir sick authoritie upoun thy subjectis, that appearandly thei war rather King, and thow the subject, (quhilk injust regiment is of the selfe false, and contrair to holy Scripture and law of God,) than thow thair King and maistir, and thei thy subjectis, (quhilk is verray trew, and testifiet expreasslie be the Word of God.) And also, becaus thei will give no man of onye degree or staite (whome thei oft falslie call Heretykis) audience, tyme, nor place to speak and have defence; quhilk is aganist all law, boith the Ald law, called the Law of Moses, and the New law of the Evangell. So that, gif I mycht have had audience and place to speak, and have schawin my just defence, conforme to the law of God, I should never have fled to any uther realme, suppose it should haif cost me my lyiff. Bot becaus I beleved that I should haif haid no audience nor place to answer, (thei ar so great with thy Grace,) I departed, not dowttand, bott moved of God, unto ane bettire tyme that God illuminate thy Grace's eyn, to give everie man audience (as thow should and may, and is bound of the law of God,) who ar accused to the death. And to certifie thy Hienes that thir ar no vane wordis, bot of dead and effect, heir I offer me to thy Grace to come in thy realme agane, so that thy Grace will give me audience, and hear what I have for me of the law of God: and caus ony Bischope or Abbot, Frear or Secular, quhilk is maist cuning, (some of thame cane not read thair matynes who ar maid judgeis in heresye!) to impugne me be the law of God; and give my parte be found wrang, thy Grace being present and judge, I refuse no pane worthie or condigne for my falt. And give that I convict thame by the lawe of God, and that thei have nothing to lay to my charge, bot the law of man, and thair awin inventionis to uphald thair vane glorie and prydfull lyif, and dalye scorgeing of thy poore liegis; I reporte me to thy Grace, as judge, Whither he hes the victorye that haldis him at the law of God, quhilk cane not faill nor be false, or thei that haldis thame at the law of man, quhilk is rycht oft plane contrarie and aganis the law of God, and thairfoir of necessitie fals, and full of lesingis? for all thing that is contrarie to the veritie, (quhilk is Christ and his law,) is of necessitie ane lesing.

And to witnes that this cumis of all my harte, I shall remane in Berwik whill I gett thy Grace's answer, and shall without faill returne, haveing thy hand wreitt that I may haif audience, and place to speak. No more I desyre of thee; whaireof gif I had bene suire, I should never have departed. And that thow may know the treuth thairof, gif feare of the justness of my cause, or dredour of persequutioun for the same, had moved me to departe, I wold not so pleasandlie reverte: only distrust thairfoir was the caus of my departing. Pardone me to say that quhilk lyes to thy Grace's charge. Thow arte bound by the law of God, (suppoise thei falslie lye, saying it perteanes nott to thy Grace till intromett wyth sic materis,) to caus everie man, in any case, accused of his lyef, to have his just defence, and his accusaris produceit conforme to thair awin law. Thei blynd thy Grace's eyn, that knawis nothing of thair law: bot gif I prove nocht this out of thair awin law, I offer me to the death. Thy Grace, thairfoir, by experience may daly learne, (seing thei nether fear the King of Heavin, as thair lyves testiffis, neyther thee thair naturall Prince, as thare usurped power in thy actionis schawis,) why thy Hienes should lye no langar blindit. Thow may considder, that thei pretend nothing ellis bot only the mantenance and uphald of thair bardit mullis,[108] augmenting of thare insatiable avarice, and continewall doune thringing and swallowing up thy poore lieges; nether preaching nor teaching out of the law of God, (as thei should,) to the rude, ignorant people, bot ay contending wha may be maist hie, maist riche, and nerrest thy Grace, to putt the temporall Lordis and liegis out of thy counsall[109] and favour, who should be, and ar, maist tendir servandis to thy Grace in all tyme of neid, to the defence of thee and thy croune.

And whare thei desyre thy Grace to putt at thy temporale Lordis and liegis, because thei dispise thair vitiouse lyif, what ellis intend thei bot only thy death and destructioun? as thow may easilie perceave, suppoise thei cullour thair false intent and mynd, with the persute of heresye. For when thy baronis ar putt doun, what arte thow bot the King of Bane?[110] and then of necessitie man be guydit be thame: and thare, (no doubt,) whare ane blynd man is guyd, mon be ane fall in the myre. Thairfoir lett thy Grace tack hardiment and authoritie, quhilk thow hes of God, and suffer nott thair crewell persecutioun to procead, without audience geving to him that is accused, and just place of defence. And then, (no dowbt,) thow shall haif thy liegis hartis, and all that thei cane or may doo in tyme of neid; tranquillitie, justice, and policie in thy realme, and finallie, the kingdom of the heavins. Please to gar have this, or the copy, to the clergy and kirkmen, and keap the principale, and thy Grace shall have experience gif I go aganis ane worde that I haif hecht. I shall daylie maik my hartlie devotioun for thy Grace, and for the prosperitie and wealfair of thy body and saule. I doubt nott bott thy gratiouse Hienes will gif answere to thir presentis unto the presentar of this to thy Hienes. Of Berwik, by thy Hienes servand and Oratour.

(Sic subscribitur,) Alexander Setoun

This letter was delivered to the Kingis awin handis, and of many redd.[111] But what could greatlie[112] admonitionis availl, whare the pryde and corruptioun of prelattis commanded what thei pleased, and the flatterie of courteouris fostered the insolent Prince in all impietie.

Frome the death of that constant witness of Jesus Christ, Maistir Patrik Hammyltoun, God disclosing the wickednes of the wicked, as befoir we have hearde, thare was one Forress of Lynlythqw[113] tacken, who, after long empreasonment in the Sea toure[114] of Sanctandross, was adjudgeit to the fyre by the said Bischop James Betoun, and his doctouris, for non uther cryme but becaus he had ane New Testament in Engliss. Farther of that history we have nott, except that he deid constantlie, and with great patience, at Sanctandross. After whose death, the flame of persecutioun ceassed, till the death of Maistir Normound Gowrlaw, the space of ten yearis[115] or neyrby; not that thei bloody beastis ceassed by all meanes to suppresse the light of God, and to truble such as in any sorte war suspected to abhore thair corruptioun; but becaus the realme was trubled with intestine and civile warres, in the which much blood was sched; first, at Melrose, betuix the Dowglasse and Baleleweh, in the yeir of God J^m. V^c. twenty sax, the xviiij day of Julij; nixt, at Lynlythqw, betuix the Hammyltonis and the Erle of Levenax, whair the said Erle, with many utheris, lost his lyif, the thretten day of September, the year foirsaid; and last, betuix the King him self and the said Dowglasses,[116] whome he banished the realme, and held thame in exyle during his hole dayis. Be reassone of these, we say, and of other trubles, the Bischoppis and thair bloody bandis cold not fynd the tyme so favorable unto thame as thei requyred, to execut thair tyranny.

In this mydd tyme, so did the wisdome of God provide, that Hary the Eyght, King of England, did abolishe frome his realme the name and authoritie of the Pape of Rome; suppress the Abbayis, and uther places of Idolatrie; which geve esperance to diverse realmes, that some godlye reformatioun should thairof have ensewed. And thairfoir, frome this our countrey, did diverse learned men, and utheris that leved in fear of persecutioun, repayre to that realme; whair albeit thei fand not such puritie as thei wished, (and thairfoir diverse of thame socht other countreis,) yit thei eschaped the tyranny of merciless men, and war reserved to better tymes, that thei mycht fructifie within His Church, in diverse places and partis, and in diverse vocationis. Alexander Setoun remaned in England, and publictlie, (with great praise and conforte of many,) tawght the Evangell in all sinceritie certane yearis. And albeit the craftynes of Wyncester,[117] and of otheris, circumvened the said Alexander, that thei caused him at Paules Croce to affirme certane thingis that repugned to his formar trew doctrin;[118] yit it is no dowbt, but that as God potentlie had rung with him in all his lyiff, but that also in his death, (which schortlie after followed,) he fand the mercy of his God, whareupoun he ever exhorted all men to depend. Alexander Alæsius, Maistir Johnne Fyfe, and that famouse man Doctor Machabeus, departed unto Duch land,[119] whare by Goddis providence thei war distributed to severall places.[120] Makdwell, for his singular prudence,[121] besydis his learnyng and godlynes, was elected borrow maistir in one of the Steadis.[122] Alesius was appointed to the Universitie of Lipsia;[123] and so was Maistir Johnne Fyff,[124] whare, for thare honest behaveour and great cruditioun, thei war halden in admiratioun with all the godly. And in what honour, credite, and estimatioun, Doctor Machabeus[125] was with Christianus King of Denmark, Cawpmanhoven,[126] and famowse men of diverse nationis, cane testifie. Thus did God provid for his servandis, and did frustrat the expectatioun of these bloody beastis, who by the death of one, in whome the lyght of God did clearly schyne, intended to have suppressed Christis trewth for ever within this realme. But the contrary had God decryed; for his death was the cause, (as said is,) that many did awaik frome the deadly sleape of ignorance, and so did Jesus Christ, the onlye trew Light, schyne unto many, for the way-tackin of one. And albeit that these notable men did never after, (Maistir Johnne Fyfe onlie excepted,) conforte this countree with thair bodelye presence; yit maid thame fructifie in His Churche, and raissed thame up lightis out of darkness, to the prase of his awin mercy, and to the just condempnatioun of thame that then rewled, to wit, of the King, counsall, and nobilitie, yea of the hole people, who sufferred such notable personages, without crymes committed, to be injustlie persecuted, and so exyled. Otheris war after evin so entraited: but of thame we shall speak in thair awin places.

No soonare gatt the Bischoppis oportunitie, (which alwyise thei sought,) but so sone renewed thei the battell against Jesus Christ; for the foirsaid leprouse Bischop, in the year of God J^m. V^c. thretty four, caused to be summoned Sir Williame Kirk, Adam Dayis, Hendrie Karnes, Johnne Stewart, indwellaris of Leyth,[127] with diverse otheris, such as, Maistir Williame Johnestoun,[128] Maister Henry Hendyrson, schoolmaister of Edinburgh,[129] of whome some compeired in the Abbay Kirk of Halyrudhouse, and so abjured and publictlie brynt thare byllis:[130] otheris compeared nott, and tharefoir war exyled. Butt in judgement war produced two, to wit, David Stratoun,[131] a gentilman, and Maister Normound Gowrlay,[132] a man of reassonable eruditioun, of whom we mon schortlye speak. In Maister Normound appeared knawledge, albeit joyned with weakness. But in David Stratoun, could onlye be espyed, for the first, a haterent against the pride and avaritiousnes of the preastis; for the causse of his delatioun was, he had maid to him self ane fische boit to go to the sea. The Bischop of Murray, (then being Priour of Sanctandross,[133]) and his factouris, urgeid him for the teind thairof. His ansuer was, Yf thei wald haif teynd of that which his servandis wane in the sea, it war but reassoun, that thei should come and receave it whare his gatt the stock; and so, as was constantlye affirmed, he caused his servandis cast the tenth fische in the sea agane. Processe of curssing was led against him, for non payment of such teindis:[134] which when he contempned, he was delaited to answer for heresye. It trubled him vehementlie; and thairfoir he begane to frequent the company of such as war godlie; for befoir he had bene ane man verry stubburne, and one that dispysed all reading, (cheaflie of those thingis that war godly;) but miraculouslie, as it war, his appeared to be changeid; for he delyted in nothing but in reading, (albeit him self could not reid,) and was ane vehement exhortar of all men to concord, to qwyetness, and to the contempt of the warld. He frequented much the company of the Lard of Dun, whome God, in those dayis, had marvelouslie illuminated. Upoun a day, as the Lard of Lowristoun,[135] that yit lyveth, then being ane young man, was reading unto him upoun the New Testament, in ane certane qwyet place in the feildis, as God had appointed, he chaunced to read these sentenceis of our Maistir, Jesus Christ: "He that denyis me befoir men, or is eschamed of me in the myddest of this wicked generatioun, I will deny him in the presence of my Father, and befoir his angellis." At which wordis, he suddandlie being as one ravissed, platt him self[136] upoun his knees, and extending baith handis and visage constantlie to the heavin a reassonable tyme, at lenth he burst furth in these wourdis, "O Lorde, I have bene wicked, and justlie may thow extract thy grace from me. But, Lord, for thy mercyis saik, lett me never deny thee, nor thy trewth, for fear of death or corporall pane." The ischew declaired that his prayer was not vane: for when he, with the foirsaid Maistir Normound, was produceid in judgement in the Abbey of Halyrudhouse, the King him self, (all cled in redd,) being present, great laubouris war maid, that the said David Stratoun should have recanteid, and brunt his bill. But he ever standing at his defence, alledgeing that he had not offended, in the end was adjudgeid unto the fyre; and then, when that he perceaved the danger, asked grace of the King, (which he wold willinglye have granted unto him:) The Bischoppes proudly answered, That the Kingis handis war bound in that case, and that he had no grace to give to such as by thare law war condempned. And so was he, with the said Maistir Normond, after dennar, upoun the twentye sevin day of August, the zeir of God J^m. V^c. thretty four foirsaid, lead to a place besydis the Roode of Greynsyd;[137] and thair thei two war boyth hanged, and brunt, according to the mercy of the Papisticall Kirk.[138] To that same dyett war summoned, as befoir we have said, otheris of whome some eschaiped in England,[139] and so for that present eschaiped the death.

This thaire tyranny notwithstanding, the knowledge of God did wonderouslie increase within this realme, partlie by reading, partlie by brotherlye conferance, which in those dangerouse dayis was used to the comforte of many; butt cheaflie by merchantis and marinaris, who, frequenting other cuntreis, heard the trew doctrin affirmed, and the vanitie of the Papisticall religioun openlye rebucked: Amongis whome war Dundy and Leyth principalles, against whome was maid ane verry strayte inquisitioun, by David Betoun, cruell Cardinall;[140] and diverse war compelled to abjure and burne thair byllis, some in Sanctandross, and some at Edinburgh. About the same tyme, Capitane Johnne Borthwik was brunt in figure, but by Goddis providence eschaiped thair fury.[141] And this was done, for a spectackle and triumphe to Marie of Loreane,[142] laitlie arrived fra France, as wyff to James the Fyft, King of Scottis. What plagues sche brought with hir, and how thei yitt continew, such as ar nott blynd may manifestlie see.

The raige of those bloody beastis proceadith so that the Kingis Courte it self eschaipit nott that danger; for in it diverse war suspected, and some accused. And yitt ever still did some lycht burst out in the myddis of darknes; for the trewth of Christ Jesus entered evin in the cloastearis, alsweall of Frearis, as of Monkis and Channounes. Johnne Lyn, ane Gray freare, left his hipocryticall habite, and the den of those murtheraris the Gray Frearis. Ane Black freir, called Frear Kyllour,[143] sett furth the Historye of Christis Passioun in forme of a play, quhilk he boith preached and practised opinlie in Striveling, the King him salf being present, upoun a Good Friday in the mornyng: In the which, all thingis war so levelye expressed, that the verray sempill people understood and confessed, that as the Preastis and obstinat Pharisyes persuaded the people to refuise Christ Jesus, and caused Pilat to condampne him; so did the Bischoppes, and men called Religious, blynd the people, and perswaid Princes and Judgeis to persecute sick as professis Jesus Christ his blessed Evangell.

This plane speaking so enflammed the hartes of all that bare the beastis mark, that thei ceassed nott, till that the said Frear Kyllour, and with him Frear Beverage, Sir Duncane Symesoun,[144] Robert Froster,[145] ane gentilman, and Dene Thomas Forret,[146] Channoun Regulare and Vicar of Dolour, ane man of upright lief, who all togetther war cruelly murthered in one fyre,[147] the last day of Februar, in the zeir of [God] 1538.[148] This cruelty was used be the said Cardinall, the Chancellar, Bischope of Glasgw, and the incesteous Bischope of Dumblane.[149]

After that this cruelty was used in Edinburght, upon the Castell Hill, to the effect that the rest of the Bischoppes mycht schaw thame selfis no less fervent to suppress the light of God, than hie of Sanctandrose was, war apprehended two in the Diosey of Glasgw. The one was named Jeronimus Russall,[150] a Cordyleyr frear, a young man of a meak nature, qwyk spreat, and good letteris; and one Kennedy,[151] who passed not xviij yearis of aige, one of excellent injyne in Scotish poesye. To assist the Bischope of Glasgw in that cruell judgement, or att least to caus him dippe his handis in the blood of the Sanctes of God, war send Maister John Lawder,[152] Maister Andro Oliphant,[153] and Frear Maltman, sergeantis of Sathan,[154] apt for that purpose. The day appointed to thare crueltie approched, the two poore sanctis of God war presented befoir those bloody bowcheouris: grevouse war the crymes that war layed to thare charge. Kennedy at the first was faynt, and glaidly wald have recanted. But whill that place of reapentance was denyed unto him, the Spreit of God, which is the Spreit of all conforte, begane to wyrk into him, yea the inward conforte begane to burst furth, alsweall in visage, as in tung and wourd; for his countenance begane to be chearfull, and with a joyfull voce upoun his kneis, hie said, "O eternal God! how wonderouse is that luf and mercy that thow bearest unto mankynd, and unto me the moist cative and miserable wrache above all utheris; for, evin now, when I wold have denyed thee, and thy Sone, our Lord Jesus Christ, my onlye Saveour, and so have casten my self in everlesting damnatioun; thow, by thy awin hand, has pulled me frome the verray bottome of hell, and mackis me to feall that heavinlie conforte which tackis fra me that ungodly fear, whairwyth befoir I was oppressed. Now I defy death; do what ye please: I praise my God I am readdy." The godly and learned Jeronimus, rayled upoun by those godless tyrantes, ansured, "This is your houre and the power of darknes: now sytt ye as judgeis; and we stand wrongfullie accused, and more wrongfullie to be condempned; but the day shall come, when our innocency shall appeare, and that ye shall see your awin blyndness, to your everlesting confusioun. Go fordward, and fulfill the measur of your iniquitie." Whill that these servandis of God thus behaved thame selfis, aryseth a variance betuix the Bischope and the beastis that came from the Cardinall; for the Bischope said, "I think it better to spayr these men, nor to putt thame to death."[155] Wharat the idiot Doctouris offended, said, "What will yo do, my Lord? Will ye condempne all that my Lord Cardinall and the other Bischoppes and we have done? Yf so ye do, ye schaw your self ennemye to the Kirk and us, and so we will reputt yow, be ye assured." At which wordis, the faythless man effrayed, adjudgeed the innocentis to dye, according to the desyre of the wicked. The meak and gentill Jerome Russall conforted the other with many confortable sentences, oft saying unto him, "Brother, fear nott: more potent is He that is in us, then is hie that is in the world: The pane that we shall suffer is schorte, and shalbe lycht; but our joy and consolatioun shall never have end: And thairfoir lett us contend to enter in unto our Maister and Saveour, by the same strait way, which he has traidd[156] befoir us. Death cane not destroy us; for it is destroyed allreaddy by him for whose saik we suffer." Wyth these and the like confortable sentences, thei passed to the place of executioun; and constantlie triumphed owir death and Sathan, evin in the myddest of the flammyng fyre.

And thus did those cruell beastis intend nothing but murther in all the quarteris of this Realme.[157] For so far had that blynded and most vitious man, the Prince, (most vitious, we shall call him, for hie nether spaired manis wieff nor madyn, no more after his mariage then he did befoir,)—so far, we say, had he gevin him self to obey the tyranny of those bloody beastis, that he had maid a solempned vow, That none should be spaired that was suspect of Heresye, yea, althought it war his awin sone. To press and push him fordward in that his fury, he lacked not flatteraris ynew; for many of his miazeonis war pensionaris to preastis; amangis whome, Oliver Synclar, yitt remaning ennemy to God, was the principale. And yit did not God cease to give to that blynded Prince documentis, that some suddane plague was to fall upoun him, in case hie did not reapent his wicked lief; and that his awin mouth did confesse. For after that Sir James Hammyltoun was beheaded,[158] (justlie or injustlie we disput nott,) this visioun came unto him, as to his familiaris him self did declare: The said Sir James appeared unto him, having in his handis a drawin sworde, by the which fra the King hie stroke boith the armes, saying to him these wourdis, "Tak that, whill thow receave a finall payment for all thy impietie." This visioun,[159] with sorowfull conteanance, hie schew on the morow; and schortlie thaireftir deid his two sonnes, boith within the space of 24 houris; yea, some say, within the space of sex houris.[160] In his awin presence, Georde Steill, his greattest flatterar, and greattest ennemy to God that was in his Courte, dropped of his horse, and deid without worde,[161] that same day that, in oppin audience of many, the said George had refuisscd his portioun of Christis kingdome, yf the prayeris of the Virgin Marie should not bring him thairto. How terrible a visioun the said Prince saw, lying in Lynlythqw, that nycht that Thomas Scott,[162] Justice Clerk, dyed in Edinburgh, men of good credite cane yitt reporte. For effrayed at mydnycht, or after, hie cryed for torches, and reissed all that lay besyd him in the Palice, and told that Thome Scott was dead; for hie had bene at him with a company of devillis, and had said unto him these wordes, "O wo to the day, that ever I knew thee, or thy service; for, for serving of thee against God, against his servandis, and against justice, I am adjudgeid to endless torment." How terrible voces the said Thomas Scott pronunced befoir his death, men of all estaitis heard; and some that yitt lyve cane witness;[163] his voce was ever, "Justo Dei judicio condemnatus sum:" that is, I am condempned by Goddis just judgement. He was most oppressed for the delatioun and fals accusatioun of such as professed Christis Evangell, as Maister Thomas Marjoribankis,[164] and Maister Hew Rig,[165] then advocattis, did confesse to Maister Henrie Balnavis; who, from the said Thome Scott, cam to him, as he and Maister Thomas Ballenden[166] war sytting in Sanet Geillis Kirk, and asked him forgevance in the name of the said Thomas. None of these terrible forwarnynges could eyther change or mollifie the heart of the indurat, licherous, and avaritious tyranne; but still he dois procead frome impietie to impietie. For, in the myddest of these admonitionis, he caused putt handis in that notable man, Maister George Balquhannan,[167] to whome, for his singulare eruditioun and honest behaveour, was committed the charge to instruct some of his bastard children.[168] Butt, by the mercifull providence of God, he eschaped (albeit with great difficultie,) the rage of these that sought his blood, and remancs alyve to this day, in the yeare of God J^m. V^c. threseor sax yearis, to the glorie of God, to the great honour of his natioun, and unto the conforte of those that delyte in letteris and vertew. That singulare werke of David his Psalmes in Latine meter and poesie,[169] besydis many utheris, cane witness the rare graces of God gevin to that man, which that tyrant, by instigatioun of the Gray Frearis, and of his other flatteraris, wold altogither have devored, yf God had nott providit remeady to his servand by eschaping.[170]

This cruelty and persecutioun[171] notwithstanding, thei monstouris and hypocreattis the Gray Frearis, day by day, came farther in contempt; for not only did the learned espy[172] thare abhominable hypocrisye, but also men, in whom no such graces nor giftis ware thought to have bene, begane plainlie to paynt the same furth to the people; as this Ryme, which here we have inserted for the same purpose, maid by Alexander Erle of Glencarne,[173] yitt alyve, can witnesse, intitulat,

Ane Epistle direct fra the Holye Armite of Allarit,[174] to his Bretheren the Gray Freires.

I, Thomas, Armite in Larite, Sainet Frances brether[175] hartlie greit,