And so the nixt Sounday was appointed to the said Johne, to expresse his mynd in the publict preaching place. Which day approching, the said Johne took the text writtin in Daniel, the sevint chapter, begynnyng thus: "And ane other king shall rise after thame, and he shall be unlyik unto the first, and he shall subdew three kinges, and shall speak wordis against the Most Heigh, and shall consome the sanctes of the Most Heigh, and think that he may change tymes and lawes, and thei shalbe gevin into his handis, untill a tyme, and tymes, and deviding of tymes."
1. In the begynnyng of his sermon, he schew the great luif of God towardis his Church, whome it pleaseth to foirwarne of dangeris to come so many yearis befoir thei come to pas. 2. He breavelie[479] entraited the estait of the Israelitis, who thane war in bondage in Babylon, for the most parte; and maid a schorte discourse of the foure Impyres, the Babyloniane, the Persiane, that of the Greakis, and the fourte of the Romanes; in the destructioun whairof, rase up that last Beast, which he affirmed to be the Romane Church; for to none other power that ever has yitt bein, do all the notes that God hes schawin to the Propheit appertane, except to it allone; and unto it thei do so propirlie apperteane, that such as ar not more then blynd, may clearlie see thame. 3. But befoir he begane to opin the corruptionis of the Papistrie, he defyned the trew Kirk, schew the trew notes of it, whairupoun it was buylded, why it was the pillare of veritie, and why it could nott err, to witt, "Becaus it heard the voce of the awin pastor, Jesus Christ, wold not hear a strangere, nether yitt wold be caryed about with everie kynd of doctrin."
Every ane of these headis sufficientlie declared, he entered to the contrar; and upoun the notes gevin in his text, he schew that the Spreit of God in the New Testament gave to this king other names,[480] to witt, "the Man of Syn," "the Antichrist," "the Hoore of Babylon." He schew, that this man of syn, or Antichrist, was not to be restreaned to the person of any one man onlie, no more then by the fourte beast was to be understand the persone of any one Emperour. But by sic meanes[481] the Spreat of God wold forewarne his chosyn of a body and a multitud, having a wicked head, which should not only be synefull him self, butt that also should be occasioun of syne to all that should be subject unto him, (as Christ Jesus is caus of justice to all the membres of his body;) and is called the Antichrist, that is to say, one contrare to Christ, becaus that he is contrare to him in lyeff, doctrin, lawes, and subjectes. And thane begane he to dissipher the lyves of diverse Papes, and the lyves of all the scheavelynges for the most parte; thare doctrine and lawes he plainelie proved to repugne directlye to the doctrin and lawes of God the Father, and of Christ Jesus his Sone. CONTRA DEI SPIRITUM AD GALATOS CA. 2. VERSU 16, ET 3, 11. This he proved by conferring the doctrin of justificatioun, expressed in the Scriptures, which teach that man is "justifyed by faith only;" "that the blood of Jesus Christ purges us from all our synnes;" and the doctrin of the Papistes, which attributeth justificatioun to the workis of the law, yea, to the workis of manis inventioun, as pilgremage, pardonis, and otheris sic baggage. That the Papisticall lawes repugned to the lawes of the Evangell, he proved by the lawis maid of observatioun of dayis, absteanyng from meattis, and frome mariage, which Christ Jesus maid free; and the forbidding whereof, Sanct Paule called "the doctrin of devillis." In handilling the notes of that Beast gevin in the text, he willed men to considder yf these notes, THE GREAT WOORDIS WHICH THE ANTICHRIST SPEAKITH "Thare shall ane arise unlyk to the other, heaving a mouth speaking great thinges and blasphemous," could be applyed to any other, but to the Pape and his kingdome; for "yf these, (said he,) be not great woordis and blasphemous, 'the Successor of Petir,' 'the Vicare of Christ,' 'the Head of the Kirk,' 'most holy,' 'most blessed,' 'that can not err;' that 'may maik rycht of wrong, and wrong of rycht;' that 'of nothing, may mak somewhat;' and that 'hath all veritie in the schryne of his breast;' yea, 'that hes power of all, and none power of him:' Nay, 'not to say that he dois wrong, althought he draw ten thowsand millioun of saules with him self to hell.' Yf these, (said he,) and many other, able to be schawin in his awin Cannone Law, be not great and blasphemous woordis, and such as never mortall man spak befoir, lett the world judge. And yitt, (said he,) is thare one most evident of all, to wit, Johnne, in his Revelatioun, sayis, 'That the merchandeise of that Babyloniane harlot, amonges otheris thingis, shalbe the bodyes and saules of men.' Now, lett the verray Papistes thame selfis judge, yf ever any befoir thame took upoun thame power to relax the paines of thame that war in Purgatorie, as thei affirme to the people that daily thei do, by the merites of thare Messe, and of thare other trifilles." In the end he said, "Yf any here, (and thare war present Maister Johne Mayre,[482] the Universitie, the Suppriour,[483] and many Channonis, with some Freiris of boyth the ordouris,) that will say, That I have alledgeid Scripture, doctour, or historye, otherwyise then it is writtin, lett thame come unto me with sufficient witness, and by conference I shall lett thame see, not onlye the originall whare my testimonyes ar writtin, but I shall prove, that the wrettaris ment as I have spokin."
Of this sermon, which was the first that ever Johne Knox maid in publict, was thare diverse bruyttis. Some said, "Otheris sned[484] the branches of the Papistrie, but he stryekis at the roote, to destroy the hole." Otheris said, "Yf the doctouris, and Magistri nostri, defend nott now the Pape and his authoritie, which in thare awin presence is so manifestlie impugned, the Devill have my parte of him, and of his lawes boyth." Otheris said, "Maister George Wishart spak never so plainelye, and yitt he was brunt: evin so will he be." In the end, otheris said, "The tyranny of the Cardinall maid nott his cause the bettir, nether yitt the sufferring of Goddis servand maid his cause the worse. And tharefoir we wold counsall yow and thame, to provide bettir defenses then fyre and sweard; for it may be that ellis ye wilbe disapointed: men now have other eyes then thei had than." This answer gave the Lard of Nydie,[485] a man fervent and uprycht in religioun.
The bastard Bischope, who yit was not execrated, (consecrated[486] thei call it,) wrait to the Suppriour of Sanctandrois, who (Sede vacante) was Vicare Generall, "That he wondered that he sufferred sic hereticall and schismaticall doctrin to be tawght, and nott to oppone him self to the same." Upoun this rebuck, was a conventioun of Gray Freiris and Blak feindis appointed, with the said Suppriour Dean Johnne Wynrame, in Sanct Leonardis yardis, whareunto was first called Johne Rowght, and certane Articles redd unto him; and thairafter was Johnne Knox called for. The caus of thare conventioun, and why that thei war called, was exponed; and the Articles war read, which war these:—
i. No mortall man can be the head of the Church.
ii. The Pape is ane Antichrist, and so is no member of Christis misticall body.
iii. Man may nether maik nor devise a religioun that is acceptable to God: butt man is bound to observe and keap the religioun that fra God is receaved, without chopping or changeing thairof.
iv. The Sacramentis of the New Testament aucht to be ministred as thei war institut by Christ Jesus, and practised by his Apostles: nothing awght to be added unto thame; nothing awght to be diminished from thame.
v. The Messe is abominable idolatrie, blasphemous to the death of Christ, and a prophanatioun of the Lordis Suppar.
vi. Thare is no Purgatorie, in the which the saules of men can eyther be pyned or purged after this lyef: butt heavin restis to the faythfull, and hell to the reprobat and unthankfull.[487]
vii. Praying for the dead is vane, and to the dead is idolatrie.
viii. Thare is no Bischoppes, except thei preach evin by thame selfis, without any substitut.
ix. The teindis by Goddis law do not apperteane of necessitie to the Kirkmen.
"The strangeness, (said the Suppriour,) of these Articles, which ar gaddered furth of your doctrin, have moved us to call for you, to hear your awin answeres." John Knox said, "I, for my parte, praise my God that I see so honorable, and appearandlye so modest and qwyet are auditure. But becaus it is long since that I have heard, that ye ar one that is not ignorant of the treuth, I man crave of yow, in the name of God, yea, and I appell your conscience befoir that Suppreme Judge, that yf ye think any Article thare expressed contrarious unto the treuth of God, that ye oppone your self plainelie unto it, and suffer nott the people to be tharewith deceaved. But, and yf in your conscience ye knaw the doctrin to be trew, then will I crave your patrocinye thareto; that, by your authoritie, the people may be moved the rather to beleve the trewth, whareof many dowbtes be reassone of our yowght."[488]
The Suppriour answered, "I came nott hear as a judge, but only familiarlie to talk; and tharefore, I will nether allow nor condempne; butt yf ye list, I will reassone. Why may nott the Kirk, (said he,) for good causes, devise Ceremonies to decore the Sacramentis, and other Goddis service?"
Johne Knox.
"Becaus the Kirk awght to do nothing, butt in fayth, and awght not to go befoir; but is bound to follow the voce of the trew Pastor."
The Suppriour.
"It is in fayth that the ceremonyes ar commanded, and thei have proper significationis to help our fayth; as the hardis in Baptisme signifie the rowchnes of the law, and the oyle the softnes of Goddis mercy; and lyikwyese, everie ane of the ceremonyes has a godly significatioun, and tharefoir thei boyth procead frome fayth, and ar done into faith."
Johne Knox.
"It is not yneucht that man invent a ceremonye, and then geve it a significatioun, according to his pleasur. For so mycht the ceremonyes of the Gentiles, and this day the ceremonyes of Mahomeit, be manteaned. But yf that any thing procead frome fayth, it man have the word of God for the assurance; for ye ar nott ignorant, 'That fayth cumis by hearing, and hearing by the word of God.' Now, yf ye will prove that your ceremonyes procead from fayth, and do pleas God, ye man prove that God in expressed wordis hes commanded thame: Or ellis shall ye never prove, That thei proceid from fayth, nor yitt that thei please God; but that thei ar synne, and do displease him, according to the wordis of the Apostill, 'Whatsoever is nott of fayth is synne.'"
The Suppriour.
"Will ye bynd us so strait, that we may do nothing without the expresse word of God? What! and I ask a drynk? think ye that I synne? and yitt I have nott Goddis word for me."
This answer gave he, as mycht appear, to schift ower the argument upon the Freare, as that he did.
Johne Knox.
"I wald we should not jest in so grave a mater; nether wold I that ye should begyn to illud the trewth with sophistrie; and yf ye do, I will defend me the best that I can. And first, to your drinking, I say, that yf ye eyther eat or drynk without assurance of Goddis worde, that in so doing ye displease God, and ye synne into your verray eatting and drynking. For sayis nott the Apostle, speaking evin of meatt and drynk, 'That the creatures ar sanctifeid unto man, evin by the word and by prayer.' The word is this: 'All thingis ar clean to the clean,' &c. Now, let me hear thus much of your ceremonyes, and I sall geve you the argument; bot I wonder that ye compare thingis prophane and holy thingis so indiscreatlie togetther. The questioun wes not, nor is nott of meat or drynk, whairinto the kingdome of God consistis nott; butt the questioun is of Goddis trew wirschiping, without the quhilk we can have no societie with God. And, hear it is dowbted, yf we may tack the same fredome in the using of Christis Sacramentis, that we may do in eatting and drynking. One meat I may eatt, another I may refuise, and that without scrupill of conscience. I may change ane with ane other, evin as oft as I please. Whither may we do the same in materis of religioun? May we cast away what we please, and reteane what we please? Yf I be weill remembred, Moses, in the name of God, sayis to the people of Israell, 'All that the Lord thy God commandis thee to do, that do thow to the Lord thy God: add nothing to it; diminyshe nothing from it.' Be this rewill, think I, that the Kirk of Christ will measur Goddis religioun, and not by that which seames good in thare awin eis."
The Suppriour.
"Forgeve me: I spak it but in mowes, and I was dry. And now, Father, (said he to the Freir,) follow the argument. Ye have heard what I have said, and what is answered unto me agane."
Arbuckill Gray-Freir.[489]
"I shall prove plainlye that Ceremonyes ar ordeyned by God."
Johne Knox.
"Such as God hes ordeyned we allow, and with reverence we use thame. But the questioun is of those that God hes nott ordeyned, such as, in Baptisme, ar spattill, salt, candill, cuide, (except it be to keap the barne from cald,) hardis, oyle, and the rest of the Papisticall inventionis."
Arbuckill.
"I will evin prove these that ye dampne to be ordeyned of God."
Johne Knox.
"The pruif thareof I wald glaidly hear."
Arbuckill.
"Sayis not Sanct Paule, 'That another fundatioun then Jesus Christ may no man lay.' But upone this fundatioun some buyld, gold, silver, and precious stones; some hay, stuble, and wood. The gold, sylver, and precious stones, ar the Ceremonyes of the Church, which do abyd the fyre, and consumes nott away.' This place of Scripture is most plaine," (sayis the foolish Feind.)
Johne Knox.
"I prayse my God, throwght Jesus Christ, for I fynd his promeis suyre, trew, and stable. Christ Jesus biddis us 'Nott fear, when we shalbe called befoir men, to geve confessioun of his trewth;' for he promisses, 'that it salbe gevin unto us in that hour, what we shall speak.' Yf I had sowght the hole Scripturis, I could not have produced a place more propir for my purpose, nor more potent to confound yow. Now to your argument: The Ceremonyes of the Kirk, (say ye,) ar gold, silver, and pretious stonis, becaus thei ar able to abyd the fyre; but, I wold learne of yow, what fyre is it which your Ceremonies does abyd? And in the meantyme, till that ye be advised to answer, I will schaw my mynd, and make ane argument against youris, upoun the same text. And first, I say, that I have heard this text adduced, for a pruf of Purgatorie; but for defence of Ceremonies, I never heard, nor yitt red it. But omitting whetther ye understand the mynd of the Apostill or nott, I maik my argument, and say, That which may abyd the fyre, may abyd the word of God: But your Ceremonies may not abyd the word of God: Ergo, Thei may not abyd the fyre; and yf they may not abyd the fyre, then ar they not gold, silver, nor precious stones. Now, yf ye find any ambiguitie in this terme, Fyre, which I interpret to be the woord, fynd ye me ane other fyre, by the which thingis buylded upoun Christ Jesus should be tryed then God and his woord, which both in the Scriptures ar called fyre, and I shall correct my argument."
Arbuckill.
"I stand nott thairupoun; but I deny your Minor, to wit, that our Ceremonies may not abyd the tryall of Goddis woord."
Johne Knox.
"I prove, that abydis not the tryall of Goddis word, which Goddis word condempnes But Goddis word condempnes your Ceremonies: Therefor thei do not abyd the tryall thairof. But as the theaf abydis the tryall of the inqueist, and tharby is condempned to be hanged, evin so may your ceremonies abyd the tryall of Goddis word; but not ellis. And now, in few wordis to maik plane that wharein ye may seme to dowbt, to wit, That Goddis woord damnes your Ceremonies, it is evident; for the plaine and strate commandiment of God is, 'Not that thing which appearis good in thy eis, shalt thow do to the Lord thy God, but what the Lord thy God hes commanded thee, that do thow: add nothing to it; diminish nothing from it'. DEUTE. 4 Now onless that ye be able to prove that God hes commanded your Ceremonies, this his formar commandiment will dampne boyth yow and thame."
The Freir, somewhat abased[490] what first to answer, whill he wanderis about in the myst, he falles in a fowll myre; for alledgeing that we may nott be so bound to the woord, he affirmed, "That the Apostles had not receaved the Holy Ghost, when thei did wryte thare Epistles; but after, thei receaved him, and then thei did ordeyn the Ceremonies." (Few wold have thought, that so learned a man wold have gevin so foolishe ane answer; and yitt it is evin as trew as he bayre a gray cowll.) Johne Knox, hearing the answer, starte, and said, "Yf that be trew, I have long bein in ane errour, and I think I shall dye thairintill." The Suppriour said to him, "Father, what say ye? God forbide that ye affirme that; for then fayre weall the ground of our fayth." The Freir astonyed, made the best schift that he could to correct his fall;[491] but it wold not be. Johne Knox brought him oft agane to the ground of the argument: but he wold never answer directlie, but ever fled to the authoritie of the Kyrk. Whairto the said Johnne answered ofter then ones, "That the spous of Christ had nether power nor authoritie against the word of God." Then said the Freir, "Yf so be, ye will leave us na Kirk." "Indead, (said the other,) in David I read that thare is a church of the malignantis, for he sayis, Odi ecclesiam malignantium. That church ye may have, without the word, and doing many thingis directly feghtting against the word of God. Of that church yf ye wilbe, I can not impead[492] yow. Bott as for me, I wilbe of none other church, except of that which hath Christ Jesus to be pastor, which hearis his voce, and will nott hear a strangeir."
In this Disputatioun many other thingis war merealy skooft ower;[493] for the Freir, after his fall, could speak nothing to a purpose. For Purgatorie he had no better pruf, but the authoritie of Vergile in his sext Æneidos; and the panes thareof to him was ane evill wyff. How Johne Knox answered that, and many other thingis, him self did witness in a treatise that he wrate in the gallayis, conteanyng the some of his doctrin, and Confessioun of his fayth,[494] and send it to his familiaris in Scotland; with his exhortatioun, that thei should continew in the trewth, which thei had professed, nochtwithstanding any worldly adversitie that mycht ensew thareof. THE CAUS OF THE INSERTING OF THIS DISPUTATIOUN. Thus much of that Disputatioun have we inserted hear, to the intent that men may see, how that Sathan ever travellis to obscure the lyght; and yitt how God by his power, in his weak veschellis, confoundis his craft, and discloses his darkness.
After this, the Papistes nor Frearis had not great heart of farther disputatioun or reassonyng; butt invented ane other schift, which appeared to proceid frome godlynes; and it was this. Everie learned man in the Abbay, and in the Universitie, should preach in the parishe kirk his Sonday about. The Suppriour began, followed the Officiall called Spittall,[495] (sermones penned to offend no man,) followed all the rest in thare ranckes. And so Johne Knox smelled out the craft, and in his sermonis, which he maid upone the Weak dayis, he prayed to God, that thei should be als busye in preaching when thare should be more myster of it, then thare was then. THE PROTESTATIOUN OF JOHNE KNOX "Allwyise, (said he,) I praise God, that Christ Jesus is preached, and nothing is said publictlie against the doctrin ye have heard. Yf in my absence thei shall speak any thing, which in my presence thei do nott, I protest that ye suspend your judgement till that it please God ye hear me agane."
God so assisted his weak soldeour, and so blessed his laubouris, that not onlye all those of the Castell, but also a great nomber of the toune, openlie professed, by participatioun of the Lordis Table, in the same puritie that now it is ministrat in the churches of Scotland, wyth that same doctrin, that he had taught unto thame. Amongis whome was he that now eyther rewillis, or ellis misrewillis Scotland, to wit, Schir James Balfour, (sometymes called Maister James,[496]) the cheaf and principall Protestant that then was to be found in this realme. This we wryte, becaus we have heard that the said Maister James alledgeis, that he was never of this our religioun; but that he was brought up in Martine's[497] opinioun of the Sacrament, and tharefoir he can nott communicat with us. But his awin conscience, and two hundreth witness besydes, know that he lyes; and that he was ane of the cheaff, (yf he had not bein after Coppis,) that wold have gevin his lyef, yf men mycht credite his wordis, for defence of the doctrin that the said Johnne Knox tawght. But albeit, that those that never war of us, (as none of Monquhanye's sones have schawin thame selfis to be,) departe from us, it is no great wonder; for it is propir and naturall that the children follow the father; and lett the godly levar of that rase and progeny be schawen;[498] for yf in thame be eather fear of God, or luf of vertew, farther then the present commoditie persuades thame, men of judgement ar deceaved. Butt to returne to our Historye.
The Preastis and Bischoppis, enraged at these proceadingis, that war in Sanctandrois, ran now upoun the Governour, now upoun the Quene, now upoun the hole Counsall, and thare mycht have been hard complainetes and cryes, "What ar we doing? Shall ye suffer this hole realme to be infected with pernicious doctrin? Fy upoun yow, and fy upoun us." The Quein and Monsieur Dosell,[499] (who then was a secretis mulierum in the Courte,) conforted thame, and willed thame to be quyet, for thei should see remeady or it was long. THE FIRST CUMING OF THE GALAYES ANNO 1547 And so was provin in dead; for upoun the penult day of Junij, appeared in the sight of the Castell of Sanctandrois twenty ane Frenche galayis, with a skeife of an army,[500] the lyik whairof was never sein in that Fyrth befoir. THE TREASONABLE FACT OF THE GOVERNOUR AND THE QUEIN DOWAGER This treassonable meane had the Governour, the Bischope, the Quein, and Monsieur Dosell, under the Appointment drawin. Bot to excuse thare treasone, viij dayis befoir, thei had presented ane absolutioun unto thame, as sent from Rome, conteanyng, after the aggravatioun of the cryme, this clause, Remittimus Irremissibile, that is, We remitt the cryme that can nott be remitted. Which considdered by the worst of the company[501] that was in the Castell, answer was gevin, THE ANSWER GEVIN TO THE GOVERNOUR WHEN THE CASTELL OF SANCTANDROIS WAS REQUIRED TO BE DELIVERED "That the Governour and Counsall of the Realme had promissed unto thame a sufficient and assured absolutioun, which that appeared nott to be; and tharefor could thei nott deliver the house, nether thought thei that any reassonable man wald requyre thame so to do, considering that promeis was nott keapt unto thame." The nixt day, after that the galayis arryved, thei summoned the hous, which being denyed, (becaus thei knew thame no magistrattis in Scotland,) thei prepared for seage. And, first thei begane to assalt by sey, and schote two dayis. Bott thairof thei nether gat advantage nor honour; for thei dang the sclattis of houssis, but neyther slew man, nor did harme to any wall. THE GUNNARRIS GODDESS But the Castell handilled thame so, that Sancta Barbara, (the gunnaris goddess,) helped thame nothing; for thei lost many of thare rowaris, men chained in the galayis, and some soldeouris, bayth by sea and land. And farther, a galay that approched neyar then the rest, was so doung with the cannoun and other ordinance, that she was stopped under watter, and so almost drowned, and so had bein, war nott that the rest gave hir succourse in tyme, and drew hir first to the west sandis, without the schot of the Castell, and thaireftir to Dondye, whare thei remaned, till that the Governour, who then was at the seige of Langhope,[502] came unto thame, with the rest of the French factioun. The seige by land was confirmed about the Castell of Sanctandrois, the xviiij day of Julij. The trenchess war cast; ordinance was planted upoun the Abbay Kirk, and upoun Sanct Salvatouris Colledge, and yitt was the steaple thairof brunt; which so noyed the Castell, that neyther could thei keape thare blok-houssis, the Sea-tour head, nor the west wall; for in all these places war men slaine by great ordinance. Yea, thei monted the ordinance so height upoun the Abbay Kirk, that thei mycht discover the ground of the close[503] in diverse places. Moreover, within the Castell was the pest,[504] (and diverse thairin dyed,) which more effrayed some that was thairin, then did the externall force without. THE SENTENCE OF JOHNE KNOX TO THE CASTELL OF SANCTANDROIS BEFOIR IT WAS WON But Johne Knox was of ane other judgement, for he ever said, "That thare corrupt lyef could nott eschape punishment of God;" and that was his continuall advertisment, fra the tyme that he was called to preache. When thei triumphed of thare victorie, (the first twenty dayis thei had many prosperous chances,) he lamented, and ever said, "Thei saw not what he saw." When thei bragged of the force and thicknes of thare walles, he said, "Thei should be butt eggeschellis."[505] When thei vanted, "England will reskew us," he said, "Ye shall not see thame; but ye shalbe delivered in your ennemyis handis, and shalbe caryed to ane strange countrey."
Upone the penult of Julij,[506] at nycht, was the ordinance planted for the battery; xiiij cannons, whareof four was cannons royall, called double cannons, besydis other peices. The battery begane att iiij houris in the mornyng, and befoir ten houris of the day, the haill sowth qwarter, betuix the foir tour and the East blok-house, was maid saltable. The lawer transe was condempned, diverse slane into it, and the East blok-house was schote of fra the rest of the place, betuix ten houris and ellevin. Thare fell a schour of rane, that continewed neir ane hour, the lyek wharof had seldom bein sein: It was so vehement, that no man myeht abyd without a house: The cannounes war left allone. Some within the Castell war of judgement, that men should have ished, and putt all in the handis of God. But becaus that Williame Kirkcaldy was commonyng[507] with the Priour of Cappua,[508] who had the commissioun of that jorney from the King of France, nothing was interprysed. And so was appointment maid, and the Castell randered upone Setterday, the last of Julij.
The headis of the Appointment war; "That the lyefis of all within the Castell should be saved, alsweall Engliss as Scottish; That thei should be saiflie transported to France; and in case that, upoun conditionis that by the King of France should be offerred unto thame, thei could nott be content to remane in service and fredome thare, thei should, upoun the King of France expenssis, be saiflie conveyed to what contrey thei wold requyre, other then Scotland." Wyth the Governour thei wold have nothing ado, neyther yitt with any Scottishe man; for thei had all tratorouslye betrayed them, "Which," said the Lard of Grange eldar, (a man sempill, and of most stout corage,) "I am assured God shall revenge it, or it be long."
The galayes, weall furnessed with the spoyle of the Castell foirsaid, after certane dayis, returned to France; and eschaping a great danger, (for upon the back of the sandis thei all schopped,) thei arryved first at Fekcam,[509] and thareafter past up the watter of Sequane,[510] and lay befoir Rowane; whare the principall gentilmen, who looked for fredome, war dispersed and putt in syndrie preasonis. The rest war left in the galayis, and thare miserable entreated, amonges whome the foirsaid Maister James Balfour was, with his two brethrein, David and Gilbert, men without God. Which we wryt, becaus that we hear, that the said Maister James, principall mysgydar now of Scotland, denyes that he had any thing to do with the Castell of Sanctandrois, or yet that ever he was in the galayis. Then was the joy of the Papistis boyth of Scotland and France evin in full perfectioun; for this was thare song of triumphe:—
The Pope wrote his letters to the King of France, and so did he to the Governour of Scotland, thanking thame hartlie for the tacking panes to revenge the death of his kynd creature, the Cardinall of Scotland; desyring thame to continew in thare begune severitie, that such thingis after should not be attemptat. And so war all these that war deprehended in the Castell dampned to perpetuall preasone; and so judged the ungodly, that after that in Scotland should Christ Jesus never have triumphed. One thing we can not pass by: From Scotland was send a famous clerk, (lawghe not, readar,) Maister Johnne Hammyltoun of Mylburne,[511] with credite to the King of France, and unto the Cardinall of Lorane, (and yitt he nether had French nor Latine, and some say his Scottishe toung was nott verray good.) The sume of all his negotiatioun was, That those of the Castell should be scharplie handilled. In which suyt, he was heard with favouris, and was dispatched fra the Courte of France with letteris, and great credyte, which that famouse clark foryett by the way; for passing up to the craig[512] of Dumbertane, befoir his letteris war delyvered, he brack his nek; and so God took away a proude ignorant ennemye. Butt now to our Historie.
These thingis against promeissis, (but Princes have no fidelitie farther then for thare awin advantage,) done at Rowane,[513] the galayes departed to Nantes, in Bartainzie, whare upone the watter of Lore[514] thei lay the hole wyntar.
In Scotland, that somer, was nothing but myrth; for all yead[515] with the preastis eavin at thare awin pleasur. The Castell of Sanctandrois was rased to the ground,[516] the block houssis thairof cast doune, and the walles round about demolissed. Whitther this was to fulfill thare law, which commandis places whare Cartlinalles ar slane so to be used; or ellis for fear that England should have takin it, as after thei did Broughty Crage, we remitt to the judgement of such as was of counsall.
This same year, in the begynnyng of September, entered in Scotland ane army of ten thowsand men from England, by land, some schippes with ordinance came by sea. The Governour and the Bischope, heirof advertissed, gathered togetther the forces of Scotland, and assembled at Edinburgh. The Protectour of England,[517] with the Erle of Warwik, and thare army, remaned at Preastoun, and about Preastoun Pannes:[518] for thei had certane offerres to have bein proponed unto the Nobilitie of Scotland, concernyng the promeissis befoir maid by thame, unto the which King Hary befoir his death gentillye required thame to stand fast; and yf thei so wald do, of him nor of his Realme thei should have no truble, but the helpe and the conforte that he could maike thame in all thingis lauchfull. And heirupoun was thare a letter direct to the Governour and Counsall;[519] which cuming to the handis of the Bischope of Sanctandros, he thought it could nott be for his advantage that it should be divulgat, and thairfoir by his craft it was suppressed.
Upone the Fryday, the [ixth[520]] of September, the Engliss army marched towardis Leyth, and the Scottishe army marched from Edinburgh to Enresk.[521] The hole Scottishe army was nott assembled, and yitt the skirmissing begane; for nothing was concluded but victorie without strok. The Protectour, the Erle of Warwik, the Lord Gray, and all the Engliss Capitanes, war played[522] at the dyce. No men war stowttar then the Preastis and Channounes, with thare schaven crownes and blak jackis. FRYDAYIS CHASE The Erle of Warwik and the Lord Gray, who had the cheaf charge of the horsmen, perecaving the host to be molested with the Scotishe preakaris,[523] and knowing that the multitud war nether under ordour nor obedience, (for thei war devided fra the great army,) sent furth certane troupes horsmen, and some of thare Borderaris, eyther to feght thame, or ellis to putt thame out of thare syght, so that thei mycht not annoy the host. The skarmuch grewe hote, and at lenth the Scottishmen gave back, and fled without gane turne. The chase continewed far, bayth towardis the East and towardis the Weast; in the which many war slayne, and he that now is Lord Home was tane, which was the occasioun, that the Castell of Home[524] was after randered to the Engliss men. BRAGGIS The lose of these men neyther moved the Governour, nor yitt the Bischope, his bastard brother: Thei should revenge the mater weall yneuch upoun the morne; for thei war handis ynew, (no word of God;) the Engliss heretyckis had no faces; thei wald not abyd.
Upone the Setterday, the armyis of boyth sydis past to array. The Engliss army tackis the mydd parte of Fawsyd hill,[525] having thare ordinance planted befoir thame, and having thare schippes and two galayis brought as neir the land as watter wald serve. The Scottishe army stood first in ane ressonable strenth and good ordour, having betuix thame and the Engliss army the Watter of Esk, (otherwyese called Mussilburgh Watter;) butt at length a charge was gevin in the Governouris behalf, with sound of trumpett, that all men should merche fordwarte, and go ower the watter.[526] Some say, that this was procured by the Abbote of Dumfermeling,[527] and Maister Hew Rig,[528] for preservatioun of Carbarry. Men of judgement lyeked not the jorney; for thei thought it no wisdome to leave thare strenth. But commandiment upoun commandiment, and charge upoun charge, was gevin, which urged thame so, that unwillinglie thei obeyed. The Erle of Anguss,[529] being in the vantgard, had in his cumpany the gentilmen of Fyfe, of Anguss, Mernes, and the Westland, with many otheris that of luif resorted to him, and especiallie those that war professouris of the Evangell; for thei supposed, that England wold not have maid gret persuyt of him. He passed first throwght the watter, and arrayed his host direct befoir the ennemies. Followed the Erle of Huntlie, with his Northland men. Last came the Duke, having in his cumpany the Erle of Ergyle,[530] with his awin freindis, and the body of the realme. The Englesmen perceaving the danger, and how that the Scottishe men intended to have tane the tope of the hill, maid hast to prevent the perrell. The Lord Gray was commanded to geve the charge with his men of armes, which he did, albeit the hasard[531] was verray unliklye; for the Erle of Anguss host[532] stood evin as a wall, and receaved the first assaultairis upon the pointis of thare spearis, (which war longar then those of the Englismen,) so ruidlye, that fyftie horse and men of the first rank lay dead at ones, without any hurte done to the Scottishe army, except that the spearis of the formar two rankis war brokin. Which discomfitur receaved, the rest of the hors men fled; yea, some passed beyound Fawsyd hill. The Lord Gray him self was hurte in the mouth, and plainelie denyed to charge agane; for he said, "it was alyik as to ryne against a wall." The galayis and the schippes, and so did the ordinance planted upoun the mydd hill, schote terriblye. But the ordinance of the galayis schooting longis the Scotish army effrayed thame wonderuslye.[533] And whill that everie man laubouris to draw from the north, whense the danger appeired, thei begyne to reyll, and with that war the Engliss foot men marching fordwarte, albeit that some of thare horsmen war upoun the flight. The Erle of Anguss army stood still, looking that eyther Huntlie[534] or the Duke should have recountered the nixt battell; but thei had decreid that the favoraris of England, and the Heretickis, (as the Preastis called thame,) and the Englismen should parte it betuix thame for the day.
The fear ryses, and at ane instant thei, which befoir war victouris, and war nott yitt assaulted with any force, (except with ordinance, as said is,) cast frome thame thare spearis and fled. So that Goddis power was so evidentlie sein, that in one moment, yea, at one instant tyme, boyth the armyes war fleing. The schout came from the hill frome those that hoped no victorie upone the Engliss parte; the schout ryses, (we say,) "Thei flye, thei flie;" but at the first it could nott be beleved, till at the last it was clearlie sein, that all had gevin backis, and then begane a cruell slawchtter, (which was the greattar be reassone of the lait displeasur of the men of armes.) The chase and slaughter lasted till ney Edinburght, upoun the one parte, and be-west Dalkeith, upon the other.[535] The number of the slane upoun the Scotishe syd war judged ney ten thowsand men. The Erle of Huntley was tackin, and caryed to London; but he releved him self, being suyrtie for many ransonis, honestlie or unhonestlie[536] we know nott; but, as the bruyt past, he used pollicye with England. In that same battell was slane the Maister of Erskin,[537] deirlie beloved of the Quein, for whome she maid great lamentatioun, and bayre his death many dayis in mind. When the certaintie of the disconfiture came, sche was in Edinburgh abyding upon tydinges; but with expeditioun she posted that same nycht to Stryveling, with Monsieur Dosell, who was als fleyed as "a fox when his hole is smoked." And thus did God tak the secound revenge upoun the perjured Governour, with such as assisted him to defend ane injust qwerrell; albeit that many innocentis fell amonges the myddest of the wicked. The Engliss army came to Leyth, and thare tackin ordour with thare preasonaris and spoile, thei returned with this victorie, (which thei looked nott for,) to England.
That wynter following was great heirschippes maid upoun all the Bordouris of Scotland. Browghty crag[538] was tane by the Englismen, beseiged by the Governour, but still keapt; and at it was slane Gawen, the best of the Hammyltonis,[539] and the ordinance left. Whareupon, the Englismen encouraged, begane to fortifie upoun the hill above Broughty hous, which was called the Forte of Broughty, and was verray noysome to Dondy, which it brunt and laid waist; and so did it the moist parte of Anguss, which was not assured, and under freindschipe with thame.
That Lentran[540] following, 1548 was Haddingtoun fortified by the Engliss men. The maist parte of Lothiane, from Edinburgh east, was eyther assured or laid wast. Thus did God plague in everie qwarter; butt men war blynd, and wald nott, nor could nott, considder the cause. The Lardes Ormestoun[541] and Brunestoun[542] war banissed, and after forfalted,[543] and so war all those of the Castell of Sanctandrois. The suyre knowledge of the trubles of Scotland cuming to France, thare was prepared a navy and army. The navy was such as never was sein to come fra France, for the supporte of Scotland; for besydis the galayis, being twenty twa then in nomber, thei had threscoir great schippis, besydis vittallaris. Howsone soever thei took the playne seas, the read lyoun of Scotland was displayed, and thei holdin as rebelles unto France, (such pollicye is no falsett in Princes,) for good peax stoode betuix France and England, and the King of France approved nothing that thei did. The cheaf men, to whome the conducting of that army was committed, war Monsieur Dandelot, Monsieur de Termes, and Peir de Strois. In thare jorney thei maid some hereschepe upoun the coast of England; but it was nott great. 1549 They arryved in Scotland in Maij, anno 1549.[544] The galayis did visitt the forte of Browghty, but did no more at that tyme. Preparationis war maid for the seig of Hadyngtoun; but it was ane other thing that thei ment, as the ischew declared. THE PARLIAMENT ATT HADINGTOUN The hole body of the realme assembled, the forme of a Parliament was sett to be holdin thare, to witt, in the Abbay of Haddingtoun.[545] The principall head was the mariage of the Princess (by thame befoir contracted to King Edwarte,) to the King of France, and of hir present deliverie, be reassone of the danger that she stood into, by the invasioun of our old ennemies of England. Some war corrupted with buddis, some deceaved by flattering promessis, and some for fear war compelled to consent; for the French soldartis war the officiaris of armes in that Parliament. The Lard of Balclewcht,[546] a bloody man, with many Goddis woundis, sware, "Thei that wold nott consent should do war." The Governour gat the Duchry of Chattellerawlt,[547] with the Ordour of the Cokill, and a full discharge of all intromissionis with King James the Fyft his treasure and substance whatsoever, with possessioun of the Castell of Dumbertane, till that ischew should be sein of the Quenis body. THE DUKIS FACT, AND WHAT APPEARIS TO FOLLOW THAREOF With these, and other conditionis, stood he content to sell his Soverane furth of his awin handis, which in the end wilbe his destructioun; God thairby punishing his formar wickedness, (yf speady reapentance prevent not Goddis judgementis, which we hartly wishe.) Huntley, Ergyle, and Anguss, was lykwiese maid Knyghtis of the Cockill;[548] and for that and other good deid receaved, thei sold also thare parte. EXPERIENCE HES TAWGHT, AND FARTHER WILL DECLAIR Schortlie, none was found to resist that injust demand; and so was she sold to go to France, to the end that in hir youth she should drynk of that lycour, that should remane with hir all hir lyfetyme, for a plague to this realme, and for hir finall destructioun. And tharefoir, albeit that now a fyre cumes out frome hir, that consumes many, lett no man wonder, she is Goddis hand, in his displeasur punishing our formare ingratitude. PERFICE QUOD CEPISTI ME DEUS PROPTER TUI NOMINIS GLORIAM. 15 JUNIJ 1567.[549] Lett men patientlie abyd, and turne unto thare God, and then shall he eyther destroy that hoore in hir hurdome, or ellis he shall putt it in the harttis of a multitude, to tak the same vengeance upoun hir, that hes bein tane of Jesabell and Athalia, yea, and of otheris, of whome prophane historyis mak mentioun; for greattar abominatioun was never in the nature of any woman, then is in hir, whareof we have but sein only the buddis; butt we will after taist of the rype frutt of hir impietie, yf God cutt not hir dayis schorte. WRITTIN THE—— OF APRILE, ANNO 1566 But to returne to our Historie.