One thing notable in that sermon we can not pass by. Amonges otheris thare came two Gray Frearis, and standing in the entrie of the kirk doore, thei made some whispering to such as came in. Which perceaved, the preachar said to the people that stoode ney thame, "I hartlye pray yow to mack roome to those two men: It may be that thei be come to learne." And unto thame he said, "Come neyr, (for thei stoode in the verray entrye of the doore,) for I assure yow ye shall heare the woord of veritie, which shall eyther seall in to yow this same day your salvatioun, or condempnatioun." And so proceaded he in doctrin, supposing that thei wold have bein qwyette. But when he perceaved them still to truble the people that stood ney thame, (for vehement was he against the false wirschipping of God,) he turned unto thame the secound tyme, and with ane awfull countenance said, "O sergeantis of Sathan, and deceavaris of the soules of men, will ye nether hear Goddis trewth, nor suffer otheris to hear it? Departe and tack this for your portioun,—God shall schortlie confound and disclose your hipochrisie: Within this realme ye shall be abhominable unto men, and your places and habitationis shalbe desolate." This sentence he pronunced with great vehemeneye, in the myddist of the sermoun; and turneying to the people, he said, "Yone wicked men have provocked the Spreat of God to angar." And so he returned to his mater, and proceaded to the end. That dayis travaill ended, he came to Langnudrye; and the two nixt Soundayis preached in Tranent, with the lyik grace and lyik confluence of people. In all his sermonis, after his departure from Anguss, he forespake the schortnes of the tyme that he had to traval, and of his death, the day whairof he said approched neyar then any wold beleve.

In the hynder end of those dayis that ar called the Holy dayis of Yule, past he, by consent of the gentilmen, to Hadingtoun, whare it was supposed the greatast confluence of people should be, boyth be reassoun of the toune and of the countrey adjacent. The first day befoir nune the auditouris[361] was reassonable, and yitt nothing in comparisone of that which used to be in that kyrk. Butt the after nune, and the nixt day following befoir nune, the auditure[362] was so selender, that many wondered. The cause was judged to have bein, that the Erle Bothwell, who in those boundis used to have great credite and obedience, by procurement of the Cardinall, had gevin inhibitioun, asweell unto the toune, as unto the countrey, that thei should nott hear him under the pane of his displeasur. The first nycht he lay within the toune with David Forress, now called the Generall,[363] ane man that long hes professed the trueth, and upoun whom many in that tyme depended. The secound nycht, he lay in Lethingtoun, the Lard[364] whareof was ever civile, albeit not persuaded in religioun. The day following, befoir the said Maister George past to the sermoun, thare came to him a boy with ane letter from the West land, which receaved and red, he called for Johne Knox,[365] who had awaited upoun him carefullie frome the tyme he came to Lotheane; with whome he began to enter in purpose, "that he weryed of the world:" for he perceaved that men begane to weary of God.[366] The caus of his complaint was, the gentilmen of the West had writtin unto him, that thei could nott keape dyet at Edinburgh. The said Johne Knox wondering that he desyred to keape any purpoise befoir sermoun, (for that was never his accustomed use befoir,) said, "Schir, the tyme of sermoun approches: I will leave yow for the present to your meditatioun;" and so took the bill conteanyng the purpose foirsaid, and left him. The said Maister George spaced up and doune behynd the hie altar more then half ane houre: his verray contenance and visage declared the greaf and alteratioun of his mynd. At last, he passed to the pulpett, but the auditure was small. He should have begune to have entreated the secound table of the Law; But thareof in that sermoun he spak verray litill, but begane on this maner; "O Lord, how long shall it be, that thy holy woord shalbe despysed, and men shall not regard thare awin salvatioun. I have heard of thee, Hadingtoun, that in thee wold have bein at ane vane Clerk play[367] two or three thowsand people; and now to hear the messinger of the Eternall God, of all thy toune nor parishe can not be nombred a hundreth personis. Sore and feirfull shall the plagues be that shall ensew this thy contempt: with fyre and sword thow shalt be plagued; yea, thow Haddingtoun, in speciall, strangearis shall possesse thee, and yow, the present inhabitantes shall eyther in bondage serve your ennemyes, or ellis ye shalbe chassed fra your awin habitationis; and that becaus ye have not knawin, nor will nott know the tyme of Goddis mercifull visitatioun." In such vehemency and threatnyng continewed that servand of God neyr ane hour and ane half, in the which he declared all the plagues that ensewed, as plainlie as after our eyes saw thame performed. In the end he said, "I have forgotten my self and the mater that I should have entraited; but lett these my last woordis as concernyng publict preaching, remane in your myndis, till that God send yow new conforte." Thairefter he maid a schorte paraphrasis upoun the Secound Table, with ane exhortatioun to patience, to the fear of God, and unto the werkis of mercy; and so putt end, as it war macking his last testament, as the ischew declaired, that the spreat of trewth and of trew judgement war both in his harte and mouth. For that same nycht was he apprehended, befoir mydnycht, in the house of Ormestoun, by the Erle Bothwell, made for money bucheour to the Cardinall.

The maner of his tackin was thus: departing frome the toune of Hadingtoun, he tuk his good nyght, as it war for ever, of all his acquentance, especiallie from Hew Dowglas of Langnudrye. Johne Knox preassing to have gone with the said Maister George, he said, "Nay, returne to your barnes, and God blisse yow. One is sufficient for one sacrifice." And so he caused a twa handed sweard, (which commonly was caiyed with the said Maister George,) be tackin fra the said Johnne Knox, who, albeit unwillinglie, obeyit, and returned with Hew Dowglass of Langnudrye.[368] Maister George having to accompany him the Lard of Ormestoun, Johnne Sandelandis of Caldar youngar, the Lard of Brounestoun, and otheris, with thare servandis, passed upoun foote, (for it was a vehement frost,) to Ormestoun. After suppar he held confortable purpose of the death of Goddis chosen childrin, and mearely[369] said, "Methink that I desyre earnestlye to sleap;" and thairwith he said, "Will we sing a Psalme?" And so he appointed the 51st Psalme, which was put in Scotishe meter, and begane thus,—

Which being ended, he past to chalmer, and sonar then his commoun dyet was past to bed, with these wourdis, "God grant qwyet rest." Befoir mydnycht, the place was besett about that none could eschape to mack advertisment. The Erle Bothwell[371] came and called for the Lard, and declaired the purpose, and said, "that it was but vane to maik him to hold his house; for the Governour and the Cardinall with all thare power war cuming," (and indead the Cardinall was at Elphinstoun,[372] not a myle distant frome Ormestoun;) THE LORD BOTHWELLIS PROMESSE "butt and yf he wald deliver the man to him, he wold promeise upoun his honour, that he should be saif, and that it should pass the power of the Cardinall to do him any harme or skaith." Allured with these wordis, and tackin counsall with the said Maister George, (who at the first word said, "Open the yettis: the blissed will of my God be doun,") thei receaved in the Erle Bothwell him self, with some gentilmen with him, to whome Maister George said, MAISTER GEORGE HIS WOORDIS TO THE ERLE BOTHWELL "I praise my God that sa honorable a man as ye, my Lord, receavis me this nycht, in the presence of these noble men; for now, I am assured, that for your honouris saik, ye will suffer nothing to be done unto me besydis the ordour of law. I am nott ignorant, that thaire law is nothing but corruptioun, and a clock to sched the bloode of the sanctes; but yitt I lesse fear to dye openlye, then secreatlye to be murthered." The said Erle Bothwell ansured, "I shall not onlye preserve your body frome all violence, that shalbe purposed against yow without ordour of law, but also I promeisse, hear in the presence of these gentilmen, that neyther shall the Governour nor Cardinall have thare will of yow;[373] but I shall reteane yow in my awin handis, and in my awin place, till that eyther I shall mack yow free, or ellis restoir yow in the same place whare I receave yow." The Lardis foirsaid said, "My Lord, yf ye will do as ye have spokin, and as we think your Lordship will do, then do we hear promesse unto your Lordschip, that not only we our selfis shall serve yow all the dayis of our lyiff, but also we shall procure the haill professouris within Lotheane to do the same. And upoun eyther the preservatioun[374] of this our brother, or upoun his delyverie agane to our handis, we being reassonable advertissed to receave him, that we, in the name and behalf of our freindis, shall deliver to your Lordschip, or to any sufficient man, that shall deliver to us agane this servand of God, our band of manrent in manor foirsaid." As thus promesse maid in the presence of God, and handis stracked upon boith the parties, for observatioun of the premisses,[375] the said Maister George was delivered to the handis of the said Erle Bothwell, who immediatlye departing with him, came to Elphinstoun, whare the Cardinall was; who knowing that Caldar yongar and Brunestoun war with the Larde of Ormestoun, send back with expeditioun to apprehend thame also. The noyse of horsmen being hard, the servandis gave advertisment, that mo then departed, or that war thare befoir, war returned; and whill that thei disput, what should be the motive, the Cardinallis garison had ceased both the utter and the inner close. Thei called for the Larde, and for the Larde of Calder, who presenting thame selves, demanded what thare commissioun was. "To bring yow two," say thei, "and the Larde of Brunestoun to my Lord Governour." Thei war nothing content, (as thei had no cause,) and yitt thei maid fayr contenance, and entreated the gentilmen to tack a drynk, and to bate thare horse, till that thei mycht putt thame selves in redynes to ryd with thame. In this meantyme, Brunestoun convoyed him self, fyrst secreatlye, and then by spead of foote, to Ormestoun wood, and frome thense to Drundallon,[376] and so eschaped that danger. The other two war putt in the Castell of Edinburght, whare the one, to witt Caldar youngar, remaned whill his band of manrent to the Cardinall was the meanes of his deliverance, and the other, to witt Ormestoun, fread him self by leapping of the wall of the Castell, betuix ten houris and allevin befoir none; and so breakin ward,[377] he eschaped preassone, which he injustlye sufferred.

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 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.

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?"