1528-1558 From the Martyrdom of Master Patrick Hamilton in 1528, to the Meeting of the Scots Parliament in 1558. THE FIRST BOOK of the History of the Reformation of Religion within the Realm of Scotland; containing the manner and by what persons the Light of Christ’s Evangel hath been manifested unto this Realm, after that horrible and universal defection from the Truth, which has come by the means of that Roman Antichrist.

CHAPTER - FROM THE MARTYRDOM OF PATRICK HAMILTON IN 1528, TO THE BIRTH OF THE PRINCESS MARY, AFTERWARDS QUEEN OF SCOTS, ON 8TH DECEMBER 1542.

PICTURE: Facsimile of part of History… PICTURE: Facsimile of Scots Act against Luther’s works PICTURE: Archbishop Beatons Bible PICTURE: A Preaching Friar PICTURE: James V. and Mary of Guise PICTURE: Duke of Chatelherault AFTER the unhappy field of Flodden, in the which perished King James the Fourth, with the greatest part of the Nobility, James Beaton, 1 with the rest of the Prelates, had the whole regiment (rule) of the Realm. By reason thereof, they held and travailed to hold the truth of God in thraldom, till it pleased God of His great mercy, in the year of God 1527, to raise up His servant,MASTER PATRICK HAMILTON, at whom our History doth begin. Of his progeny, life, and erudition, because men of fame have in diverse works written, we omit all curious repetition, sending such as would know farther of him to Francis Lambert, John Fryth, and that notable work, lately set forth by John Foxe, Englishman, of the Lives and Deaths of Martyrs within this Isle, in this our age.

This servant of God, Master Patrick Hamilton, being in his youth provided to reasonable honors and living—he was intitulate Abbot of Ferne—left Scotland, as one hating the world and the vanity thereof, and passed to the Schools in Germany. The fame of the University of Wittenberg was then greatly divulgate in all countries. There, by God’s Providence, he became familiar with those lights and notable servants of Christ Jesus of that time, Martin Luther, 2 Philip Melanchthon, and the said Francis Lambert, and did so advance in godly knowledge, joined with fervency and integrity of life, that he was in admiration with many. The zeal of God’s glory did so eat him up, that he could of no long continuance remain there, but returned to his country, where the bright beams of the True Light, which by God’s Grace was planted in his heart, began most abundantly to burst forth, as well in public as in secret. He was, besides his godly knowledge, well learned in Philosophy. He abhorred Sophistry, and would that the text of Aristotle should have been better understood and more used in the Schools than it was—for Sophistry had corrupted all, as well in Divinity as in Humanity.

In short process of time, the fame of his reasons and doctrine troubled the clergy, and came to the ears of Archbishop James Beaten, who so travailed with (remarked upon) Master Patrick, that he got him to St. Andrews, where, after the conference of diverse days, he had his freedom. When the bishops and the clergy had fully understood the mind of Master Patrick, fearing that by him their kingdom should be endamaged, they travailed with the King [James V.], who then was young, and altogether addict to their commandment, that he should pass in pilgrimage to St. Duthac in Ross, to the end that no intercession should be made for the life of the innocent servant of God. He, suspecting no such cruelty as in their hearts was concluded, remained still, a lamb amongst the wolves, till, upon a night, he was intercepted in his chamber, and by the Archbishop’s band was carried to the Castle of St. Andrews. Upon the morn, produced in judgment, he was condemned to die by fire for the testimony of God’s Truth. 3 The Articles for which he suffered were but of Pilgrimage, Purgatory, Prayers to Saints, and for the Dead, and such trifles; albeit that matters of greater importance had been in question, as his Treatise may witness. Now, that the condemnation of Master Patrick should have the greater authority, they caused the same to be subscribed by all those of any estimation that were present, and to make their number great, they took the subscriptions of children, if they were of the Nobility. The Earl of Cassillis, which last deceased in France, then being but twelve or thirteen years of age, was compelled to subscribe his death, as himself did confess.

At the place of execution Master Patrick gave to his servant, who had been chamber-child to him of a long time, his gown, his coat, bonnet and such like garments, saying: These will not profit in the fire, They will profit thee. After this, of me thou canst receive no commodity, except the example of my death, which, I pray thee, bear in mind. Albeit it be bitter to the flesh, and fearful before men, yet is it the entrance into eternal life, which none shall possess that deny Christ Jesus before this wicked generation.’

The innocent servant of God being bound to the stake in the midst of some coals, some timber, and other matter appointed for the fire, a train of powder was made and set on fire, which neither kindled the wood nor yet the coals. And so remained the appointed to death in torment, till men ran to the Castle again for more powder, and for wood more able to take fire; which at last being kindled, with loud voice he cried: ‘Lord Jesus, receive my spirit! How long shall darkness overwhelm this Realm? How long wilt Thou suffer this tyranny of men?’ The fire was slow, and therefore was his torment the more. But most of all was he grieved by certain wicked men, amongst whom Alexander Campbell, the Black Friar, was principal, who continually cried, ‘Convert, heretic! Call upon our Lady! Say Salve Regina.’ To whom he answered, ‘Depart and trouble me not, ye messengers of Satan.’ But while the aforesaid Friar still roared, one thing in great vehemency Master Patrick said unto him:’ Wicked man, thou knowest the contrary, and the contrary to me thou hast confessed. I appeal thee before the Tribunal Seat of Jesus Christ!’ After which and other words, which well could not be understood for the tumult, and the vehemency of the fire, this witness of Jesus Christ got victory, after long sufferance, the last of February, in the year of God, One thousand five hundred twenty and eight years. 4 The said Friar departed this life within few days after—in what estate we refer to the manifestation of the General Day! But it was plainly known that he died in Glasgow, in a frenzy, and as one despaired.

After the death of that constant witness of Jesus Christ, there was one Henry Forrest of Linlithgow [a Benedictine monk] taken, who, after long imprisonment in the Sea Tower of St. Andrews, was adjudged to the fire by Arch-Bishop James Beaton and his Doctors, for none other crime but because he had a New Testament in English. Farther of that history we have not, except that he died constantly, and with great patience, at St.

Andrews.

When these cruel wolves had, as they supposed, clean devoured the prey, they found themselves in worse ease than before. Within St. Andrews, yea, almost within the whole Realm, there were none found hearing of that fact [the martyrdom of Patrick Hamilton] who began not to inquire, Wherefore was Master Patrick burned? And when his Articles of Accusation were rehearsed, question was holden, if such Articles were necessary to be believed under pain of damnation.

So, within short space, many began to call in doubt that which before they held for a certain verity. In so much the University of St. Andrews—St.

Leonard’s College principally why the labors of Master Gavin Logie, Principal of St. Leonard’s, and the novices of the Abbey, by the Sub-Prior, John Winram, 5 began to smell somewhat of the verity, and to espy the vanity of the received superstition. Yea, within a few years thereafter, began both Black and Grey Friars publicly to preach against the pride and idle life of the Bishops, and against the abuses of the whole Ecclesiastical Estate.

Amongst these friars was one called Friar William Arth, who, in a sermon preached in Dundee, spoke somewhat more liberally against the licentious lives of the Bishops nor (than) they could well bear. He spoke further against the abuse of Cursing (Excommunication) and of Miracles. The Bishop of Brechin, John Hepburn, 6 having his placeboes (parasites) and jackmen (armed retainers) in the town, buffeted the Friar, and called him ‘Heretic.’ The Friar, impatient of the injury received, passed to St.

Andrews, and did communicate the heads of his sermon to Master John Major, 7 Provost of St. Salvator’s College, whose word then was holden as an oracle in matters of religion. Being assured of him that such doctrine might well be defended, and that he would defend it, for it contained no heresy, there was a day appointed to the Friar to make repetition of the same sermon; and advertisement was given to all such as were offended at the former to be present.

So, in the Parish Kirk of St. Andrews, upon the day appointed, appeared the said Friar, and had among his auditors Master John Major, Master George Lockhart, Rector of the University of St. Andrews, and Master Alexander Myln, Abbot of Cambuskenneth, and Master Patrick Hepburn, Prior of St. Andrews, with all the Doctors and Masters of the University.

The theme of his sermon was, ‘Verity is the strongest of all tilings.’ His discourse of Cursing was: ‘If it is rightly used, it is the most fearful thing upon the face of the earth; for it is the very separation of man from God.

But it should not be used rashly, or for every light cause, trot only against open and incorrigible sinners. But now, the avarice of Priests, and the ignorance of their office, has caused it altogether to be vilipended. The priest, whose duty and office is to pray for the people, standeth up on Sunday, and crieth: “Ane hes tint a spurtill (one has lost a porridge-stick).

Thair is ane fiaill stollin from thame beyound the burne. 8 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.” The people mock at such cursing!’

It was supposed, notwithstanding this kind of preaching, that Friar Arth remained Papist in his heart; for the rest of the Friars, fearing to lose the benediction of the Bishops, to wit, their malt and their meal, and their other appointed pensions, caused the said Friar to flee to England, where, for defense of the Pope and Papistry, he was cast into prison at King Harry his commandment. But so it pleased God to open the mouth of Balaam’s own ass, to cry out against the vicious lives of the clergy of that age!

Shortly after this, new consultation was taken, that some should be burned- for men began very liberally to speak. A merry gentleman named John Lyndsay, familiar to Archbishop James Beaton, standing by when consultation was had, said: ‘My Lord, if ye burn any more, except ye follow my counsel, ye will utterly destroy yourselves. If ye will burn them, let them be burnt in how (underground) cellars; for the reek (smoke) of Master Patrick Hamilton has infected as many as it blew upon!’ Thus it pleased God that they should be taunted in their own faces.

So fearful was it then to speak anything against the priests that, albeit it was spoken in a man’s sleep, the least word was judged heresy. That was practiced upon Richard Carmichael, yet alive in Fife 9 who being young, and a singer in the Chapel Royal of Striveling (Stirling), happened in his sleep to say, ‘The Devil take away the Priests; for they are a greedy pack!’ He was accused therefor by Sir George Clapperton, Sub-dean of the Chapel Royal, and was compelled forthwith to burn his bill (make recantation).

But God shortly after raised up against them stronger champions.

Alexander Seton, a Black Friar of good learning and estimation, began to tax the corrupt doctrine of the Papistry. For the space of a whole Lentran (Lent) he taught the Commandments of God only, ever beating into the ears of his auditors, that the Law of God had for many years not been truly taught; for men’s traditions had obscured its purity. These were his accustomed propositions: — First. Christ Jesus is the end and perfection of the Law.

Second. There is no sin where God’s Law is not violated.

Third. To satisfy for sin lies not in man’s power, but the remission thereof cometh by unfeigned repentance, and by faith apprehending God the Father, merciful in Christ Jesus, His Son.

But he made no mention of Purgatory, Pardons, Pilgrimage, Prayers to Saints, nor such trifles. So the dumb Doctors and the rest of that forsworn rabble began to suspect him.

Yet said they nothing publicly, till Lent was ended, and he passed to Dundee. Then in his absence, one hired for that purpose openly damned the whole doctrine that Friar Seton had taught. Which coming to the ears of the said Friar in Dundee, without delay he returned to St. Andrews, caused immediately to jow (ring) the bell, and to give signification that he would preach. That he did indeed; and in his sermon he affirmed that within Scotland there were no true Bishops, if Bishops should be known by such notes and virtues as Sanet Paul requireth in Bishops. This delation (accusation) flew with wings to the ears of Archbishop Beaton. Without delay lie sent for the Friar, and began grievously to complain that the Friar had so slanderously spoken of the dignity of the Bishops, as to say that ‘It behooved a Bishop to be a preacher, or else he was but a dumb dog, and fed not the flock, but fed his own belly.’

The Friar being witty, as well as mindful of that which was his most assured defense, said, ‘My Lord, the reporters of such things are manifest liars.’ Whereat the Archbishop rejoiced and said’ ‘Your answer pleaseth me well. I never could think ye would be so foolish as to affirm such things. Where are the knaves that have brought me this tale?’ Who comparing, and affirming the same that they did before, the Friar still replied that they were liars. But when the witnesses were multiplied, he turned to the Archbishop and said: ‘My Lord, ye may consider what ears these asses have, who can not discern betwixt Paul, Isaiah, Zechariah, Malachi, and Friar Alexander Seton! In very deed, my Lord, I said that Paul saith, “It behoveth a Bishop to be a teacher”; and that Isaiah saith, “They that feed not the flock are dumb dogs”; and that Zechariah saith, “They are idle pastors.” Of mine own head I affirmed nothing, but declared what the Spirit of God had before pronounced; at whom, my Lord, if ye be not offended, justly ye can not be offended at me! So, yet again, my Lord, I say, that they are manifest liars that reported unto you that I said, “That you and others that preach not are no Bishops, but belly gods.”’ The Archbishop was highly offended, as well at the scoff and bitter mock, as at the bold liberty of that learned man. Yet durst he not hazard for that present to execute his malice. Not only feared he the learning and bold spirit of the man, but also the favor that he had as well of the people as of the Prince. Seton had good credit with King James the Fifth; for he was at that time his Confessor, and had exhorted him to the fear of God, to the meditation of God’s Law, and to purity of life. So the Archbishop, with his accomplices, foreseeing what danger might come to their estate, if such familiarity should continue betwixt the Prince and a man so learned, and so repugnant to their affections, labored by all means to make him odious to the King’s Grace. For this they easily found means by the Grey Friars, who, by their hypocrisy, deceived many, to traduce the innocent Friar as a heretic.

The accusation was easily received and more easily believed by the carnal Prince, who altogether was given to the lusts of the flesh, and abhorred all counsel that repugned thereto. He remembered what a terror the admonitions of the said Alexander were to his corrupted conscience, and without resistance he subscribed to their accusation, affirming that he knew more than they did in that matter; for he understood well enough, that the Friar smelt of the New Doctrine, by things shown to him under confession. Therefore the King promised that he should follow the counsel of the Bishops in punishing the Friar and all others of that sect. Alexander understood these things as well by information of his friends and familiars, as by the strange countenance of the King unto him; and he provided the best way to avoid the fury of a blinded prince. In his habit [of a Dominican], he departed the Realm, and coming to Betwick, wrote back to the King’s Grace his Complaint and Admonition, offering to come into the King’s Realm again, if His Grace would give him audience, and saying that the King might cause any Bishop or Abbot, Friar or Secular, which is most cunning—some of them who are made judges in heresy cannot read their matins!—to impugn him by the law of God. Seton remained in England, and publicly, with great praise and comfort of many, taught the Evangel.

In this mid-time—so did the wisdom of God provide—Harry the Eighth, King of England, did abolish from his realm the name and authority of the Pope of Rome, and suppressed the Abbeys and other in places of idolatry, with their idols, which gave great esperance to diverse realms that some godly reformation should have ensued. Therefore, from this our country did learned men and others that lived in fear of persecution repair to England. There, albeit they found not such purity as they wished, yet they escaped the tyranny of merciless men, and were reserved to better times. Diverse sought other countries. Alexander Alesius, Master John Fyfe, and that famous man, Doctor Macchabeus (Macalpine), departed to Dutchland (Germany), where by God’s Providence they were distributed to several places. James Macdowell, for his singular prudence, besides his learning and godliness, was elected Burgomaster in one of the States [in North Holland]. Alesius was appointed to the University of Lipsia (Leipzig), and so was Master John Fyfe; where, for their honest behavior and great erudition, they were holden in admiration with all the godly. In what honor, credit, and estimation Doctor Macchabeus was with Christian, King of Denmark—the town of Cawpmanhoven (Copenhagen), and famous men of diverse nations testify.

These notable men did never after—Master John Fyfe only excepted— comfort this country with their bodily presence. Yet God made them fructify in His Church, and raised them up lights out of darkness, to the praise of His own mercy, and to the just condemnation of them that then ruled, to wit, of the King, Council, and Nobility, yea, of the whole people, who suffered such notable personages, without crimes committed, to be unjustly persecuted and so exiled.

No sooner got the Bishops opportunity, which always they sought, but so soon renewed they the battle against Jesus Christ. The aforesaid leprous Bishop of St. Andrews, in the year of God 1534, caused to be summoned, with diverse others, David and Norman Straton, a Gentleman, and Master Gourlay, a man of reasonable erudition. In Master Norman appeared knowledge, albeit joined with weakness. But in David Straton could only be espied, at the. first, hatred against the pride and avariciousness of the priests. The cause of his delation was:— Straton had made to himself a fish-boat to go to the sea. The Bishop of Moray, then Prior of St. Andrews, and his factors, urged him for the teind thereof. His answer was, If they would have teind of that which his servants won in the sea, it were but reason, that they should come and receive it where his servants got the stock. And so, as was constantly affirmed, he caused his servants east the tenth fish into the sea again! Process of cursing was led against him, for non-payment of such teinds; which, when he contemned, he was delated to answer for heresy. It troubled him vehemently; and therefore he began to frequent the company of such as were godly. Before, he had been a man very stubborn, and one that despised all reading, chiefly of those things that were godly. But, miraculously as it were, he appeared to be changed. He delighted in nothing but in hearing of reading—for himself could not read—and was a vehement exhorter of all men to concord, to quietness, and to contempt of the world. He frequented much the company of the Laird of Dun, John Erskine, 12 whom God in those days had marvelously illuminated.

Upon a day, as the Laird of Lauriston, who yet lives, then being a young man, was reading the New Testament unto David Straton in a certain quiet place in the fields, as God had appointed, he chanced to read these sentences of our Master, Jesus Christ: ‘He that denieth Me before men, or is ashamed of Me in the midst of this wicked generation, I will deny him in the presence of My Father, and before His angels.’ At which words, David Straton suddenly, being as one ravished, platt (cast) himself upon his knees, and extending both hands and visage constantly to heaven a reasonable time, at length he burst forth in these words: ‘O Lord, I have been wicked, and justly mayst Thou abstract Thy grace from me. But, Lord, for Thy mercy’s sake, let me never deny Thee, nor Thy truth, for fear of death or corporal pain.’ The issue declared that his prayer was not vain; for when he, with Master Norman Gourlay, was produced in judgment in the Abbey of Holyroodhouse, the King himself, all clad in red, being present, great labors were made that David Straton should have recanted. But he, ever standing to his defense, and alleging that he had not offended, was adjudged unto the fire. When he perceived his danger, he asked grace of the King, which he would willingly have granted unto him.

But the Bishops proudly answered, That the King’s hands were bound, and that the King had no grace to give to such as by their law were condemned.

So was he with Master Norman, after dinner, upon the twenty-seventh day of August, the year of God 1534, led to a place beside the Rood (Cross) of Greenside [at the Calton Hill of Edinburgh]; and there they two were both hanged and burned, according to the mercy of the Papistical Kirk! To the same diet were summoned others, of whom some fled to England, and so, for that present, escaped the death.

Notwithstanding this their tyranny, the knowledge of God did wondrously increase within this Realm, partly by reading, partly by brotherly conference, which in those dangerous days was used to the comfort of many; but chiefly by merchants and mariners, who, frequenting other countries, heard the trine. True Doctrine affirmed, and the vanity of the Papistical Religion openly rebuked. Amongst these were Dundee and Leith principals, against whom was made a very straight inquisition by David Beaton, the cruel Cardinal; 13 and diverse were compelled to abjure and burn their bills (make recantation), some in St. Andrews and some in Edinburgh. About the same time Captain Sir John Borthwiek was burned in figure (effigy), but, by God’s Providence, escaped their fury [to England]. This was done for a spectacle and triumph to Mary of Lorraine, lately arrived from France, as wife to James the Fifth, King of Scots. What plagues she brought with her, and how they yet continue, such as are not blind may manifestly see!

The rage of those bloody beasts proceeded so far that the King’s Court itself escaped not the danger. In it diverse were suspected, and some accused. Yet ever still did some light burst out in the midst of darkness; for the Truth of Christ Jesus entered even into the Cloisters, as well of Friars, as of Monks and Canons. John Lyn, a Grey Friar, left his hypocritical habit, and the den of those murderers, the Grey Friars. A Black Friar, called Friar Kyllour, set forth the history of Christ’s Passion in form of a Play, which he both preached and practiced openly in Stirling, the King himself being present upon a Good Friday in the morning. In this, all things were so lively expressed that the very simple people understood and confessed, that as the Priests and obstinate Pharisees persuaded the people to refuse Christ Jesus, and caused Pilate to condemn him, so did the bishops, and men called religious, blind the people, and persuade princes and judges to persecute such as professed Jesus Christ His blessed Evangel.

This plain speaking so enflamed the hearts of all that bare the Beast’s Mark, that they ceased not, till Friar Kyllour, and with him Friar Beveridge, Sir of Duncan Symson, Robert Forrester, a Gentleman, and Dean Thomas Forrest, Canon Regular [in the Monastery of St. Colm’s Inch] and Vicar of Dollar, a man of upright life, all together were cruelly murdered in one fire, the last day of February, in the year of God 1558.

After this cruelty was used upon the Castle Hill of Edinburgh—to the effect that the rest of the Bishops might show themselves no less fervent to suppress the light of God than he of St. Andrews 15 was—two were apprehended in the Diocese of Glasgow. The one was named Jeronimus Russell, a Cordelier friar (Franciscan), a young man of a meek nature, quick spirit, and good letters; and one Kennedy, who passed not eighteen years of age, one of excellent injyne (genius) in Scottish poesy. To assist the Bishop of Glasgow in that cruel judgment, or at least to cause him dip his hands in the blood of the Saints of God, were sent Master John Lauder, Archdeacon of Teviotdale, Master Andrew Oliphant Secretary to Cardinal Beaton, and Friar Maltman, sergeants of Satan, apt for that purpose.

The day appointed to their cruelty having approached, the two poor saints of God were presented before those bloody butchers; and grievous were the crimes that were laid to their charge. Kennedy at the first was faint, and gladly would have recanted. But while place of repentance was denied him, the Spirit of God, which is the Spirit of all comfort, began to work in him, yea, the inward comfort began to burst forth, as well in visage as in tongue and word. His countenance began to be cheerful, and, with a joyful voice, upon his knees, he said: ‘O Eternal God! How wondrous is that Love and Mercy that Thou bearest unto mankind, and unto me the most caitiff and miserable wretch above all others! Even now, when I would have denied Thee, and Thy Son, our Lord Jesus Christ, my only Savior, and so have cast myself into everlasting damnation, Thou, by Thine own hand, hast pulled me from the very bottom of Hell, and made me to feel that heavenly comfort which takes from me that ungodly fear, wherewith before I was oppressed. Now I defy death. Do what ye please!

I praise my God I am ready.’

The godly and learned Jeronimus, railed upon by these godless tyrants, answered: ‘This is your hour and the power of darkness. Now sit ye as judges; and we stand wrongfully accused, and more wrongfully to be condemned. But the day shall come when our innocence shall appear, and ye shall see your own blindness to your everlasting confusion. Go forward and fulfill the measure of your iniquity! ’ While these servants of God thus behaved themselves, a variance arose betwixt the Bishop of Glasgow, Gawin Dunbar, and the Beasts that came from the Cardinal. The Bishop said, ‘I think it better to spare these men, than to put them to death.’

Whereat the idiot Doctors, offended, said: ‘What will ye do, my Lord?

Will ye condemn all that my Lord Cardinal, and the other Bishops and we have done? If so ye do, ye show yourself enemy to the Kirk and us; and so we will repute you, be ye assured.’ At which words, the faithless man, affrayed, adjudged the innocents to die, according to the desire of the wicked. The meek and gentle Jerome Russell comforted the other with many comfortable sentences, oft saying unto him: ‘Brother, fear not!

More potent is He that is in us, than he that is in the world. The pain that we shall suffer is short, and shall be light; but our joy and consolation shall never have end. Therefore let us contend to enter in unto our Master and Savior by the same Strait Way, which He hath trod before us. Death can not destroy us; for it is destroyed already by Him for whose sake we suffer.’ With these and the like comfortable sentences, they passed to the place of execution, and constantly triumphed over Death and Satan, even in the midst of the flaming fire. So far had that blinded and most vicious man, the Prince [James V.], given himself to obey the tyranny of those bloody beasts, that he had made a solemn vow that none should be spared that was suspect of heresy, yea, although it were his own son. Yet did not God cease to give to that blinded Prince documents (signs) that some sudden plague was to fall upon him, in ease he did not repent his wicked life. For after Sir James Hamilton of Finnart, Captain of Linlithgow Palace, was beheaded—justly or unjustly we dispute not—this vision came unto him, as he himself did declare to his familiars:— Sir James appeared unto him, having in his hand a drawn sword, with which from the King he struck off both arms, saying, ‘Take that, while (until) thou receivest a final payment for all thine impiety!’

This vision, with sorrowful countenance, he showed in the morn; and shortly thereafter died his two sons, both within the space of twenty-four hours, yea, some say, within the space of six hours.

How terrible a vision the said Prince saw, lying in Linlithgow, that night [in 1539] that Thomas Scott, Justice Clerk, died in Edinburgh, men of good credit can yet report. Affrayed at midnight, he cried aloud for torches, and raised all that lay beside him in the Palace, and told them that Tom Scott was dead; for he had been at him with a company of devils, and had said unto him these words: ‘O, woe to the day that ever I knew thee, or thy service! For serving of thee against God, against His servants, and against Justice, I am adjudged to endless torment!’ How terrible voices the said Thomas Scott pronounced before his death, men of all estates heard; and some that yet live can witness. His voice was ever, ‘Justo Dei judicio conde matus stun’ I am condemned by God’s just judgment. He was most oppressed for the delation and false accusation of such as professed Christ’s Evangel. Master Thomas Marjoribanks of Ratho, and Master Hugh Rigg of Carberry, then advocates, confessed this to Master Henry Bainaves. From the said Thomas Scott they came to him, as he and Master Thomas Bellenden [Scott’s successor as Justice Clerk] were sitting in Saint Giles Kirk, and asked him forgiveness in the name of the said Thomas.

None of these terrible forewarnings could mollify the heart of the indurate tyrant; and still the said Prince did proceed from impiety to impiety. For, in the midst of these admonitions, the King caused put hands on that notable man, Master George Balquhannan (Buchanan), 17 to whom, for his singular erudition and honest behavior, was committed the charge to instruct some of his bastard children. But by the merciful Providence of God he escaped, albeit with great difficulty, the rage of them that sought his blood, and remains alive to this day, in the year of God 1566, to the glory of God, to the great honor of his nation, and to the comfort of them that delight in letters and virtue. His singular work of David’s Psalms in Latin meter and poesy, besides many others, can witness the rare graces of God given to that man, which that tyrant, by instigation of the Grey Friars, and of his other flatterers, would altogether have devoured, if God had not provided remedy to His servant by escaping.

This cruelty and persecution notwithstanding, the Grey Friars, day by day, came farther into contempt. Not only did the learned espy and detest their abominable hypocrisy, but also men, in whom no such graces or gifts were thought to have been, began plainly to paint the same forth to the people; as this rhyme, made by Alexander, Earl of Glencairn, 18 yet alive, can witness, entitled— ‘AN EPISTLE DIRECTED FROM THE HOLY HERMIT OF ALARET (LORETTO, NEAR MUSSELBURGH) TO HIS BRETHREN THE GREY FRIARS. ‘I, Thomas, hermit in Larite, Saint Francis’ order do heartily greet, Beseeching you with firm intent, To be walkryfe (watchful) and diligent:

For these Lutherians, risen of new, Our Order daily do pursue.

These smaikis (mean fellows) do set their haill intent, To read the English New Testament.

They say, we have them clean disceavit; Therefore, in haste they maun (must) be stoppit!

Our state, “hypocrisie,” they prize (reckon), And us blaspheamis on this wyse:— Saying, That we are heretikes, And false, loud-lying mastiff tykes, Stout fishers with the Fiend’s net, The upclosers of Heaven’s yett (gate), Cankered corrupters of the Creed, Hemlock-sowers amongst good seed, Kirk men that are to Christ unkent, A sect that Satan’s self has sent!

I dread this doctrine, if it last, Shall either gat (make) us work or fast; Therefore, with speed we must provide, And not our profit overslide.

Your Order handles no money; But for other casuality, As beef, meal, butter, and cheese, Or what else ye have that ye please Send your Brethren, et habete. As now nought else, but valete! By Thomas your brother at command, A cullurune kythed (silly fellow exhibited) through many a land.’ When God had given to that indurate Prince sufficient documents that his rebellion against His Blessed Evangel should not prosperously succeed, He raised up against him war, as He did against obstinate Saul, in which he miserably perished.

The occasion of the war was this. Harry the Eighth, King of England, had a great desire to have spoken with our King; and in that point travailed long till he got a full promise made to his Ambassador Lord William Howard.

The place of meeting was appointed at York, which the King of England kept with such solemnity and preparations as never, for such a purpose, was seen in England before. Great bruit (report) of that journey, and some preparation for the same was made in Scotland; but in the end, by persuasion of the Cardinal Beaton 20 and by others of his faction, that journey was stayed, and the King’s promise falsified. Whereupon were sharp letters of reproach sent unto the King, and also unto his Council.

King Harry, frustrate, returned to London, and, after his indignation declared, began to fortify with men his frontiers foreanent (over against) Scotland. There were sent to the Borders Sir Robert Bowes, the Earl of Angus, and his brother, Sir George Douglas. Upon what other trifling questions, as the debatable land and such like, the war broke out we omit to write —the principal occasion was the falsifying of the promises before made.

All men—fools, we mean—bragged of victory. And, in very deed, the beginning gave us a fair show. For at the first Warden Raid, which was made at the Saint Bartholomew’s Day, 1542, was the Warden, Sir Robert Bowes, and his brother Richard Bowes, Captain of Norham 21 with Sir William Mowbray, knight, a bastard son of the Earl of Angus, and James Douglas of Parkhead, then rebels, and a great number of borders, soldiers, and gentlemen taken.

This was termed the Raid of Halden Rig. The Earl of Angus, and Sir George his brother, did narrowly escape. Our Papists and Priests, proud of this victory, encouraged the King, so that there was nothing heard but ‘All is ours! They are but heretics. If we be a thousand, and they ten thousand, they dare not fight. France shall enter the one part, and we the other; and so shall England be conquest within a year!’ If any man was seen to smile at such vanity, he was a ‘traitor’ and a ‘heretic’! Yet by these means, men had greater liberty than they had before, as concerning their conscience; for then ceased the Persecution.

At the Palace of Holyroodhouse was a new Council convened—a Council, we mean, of the King’s abusers (corrupters) and flatterers; wherein were accusations laid against the most part of the Nobility, that some were heretics, some favorers of England, some friends to the Douglas; and so could there be none faithful to the King, in their opinion. The Cardinal and the priests cast faggots on the fire with all their force: and finding the King wholly addict to their devotion, delivered to him a Scroll, containing the names of such as they, in their Inquisition, had convict for Heretics. This was the order of justice which these holy fathers kept in damning of innocent men:—Whosoever would delate (accuse) any of heresy, he was heard. No respect nor consideration had they what mind the delator bare to the person delated. Whosoever were produced for witnesses were admitted, how suspicious and infamous so ever they were. If two or three had proven any point, which by their law was holden heresy, that was a heretic. Rested no more but a day to be affixed to his condemnation, and to the execution of their corrupt sentence. What man could be innocent, where such judges were party, the world, nay this day consider!

The same Scroll had the Cardinal and Prelates once before presented to the King, what time he returned from the navigation about the Isles. But then it was refused by the prudent and stout counsel of the Laird of Grange, James Kirkcaldy, the High Treasurer, who opened clearly to the King the practices of the Prelates, and the danger that thereof might ensue. Which considered by the King—for, being out of his passion, he was tractable— he gave this answer, an answer worthy of a Prince, in the Palace of Holyroodhouse, to the Cardinal and Prelates after they had uttered their malice, and shown what profit might arise to the Crown if he would follow their counsel:— ‘Pack you, Jefwellis! 22 Get ye to your charges and reform your own lives, and be not instruments of discord betwixt my Nobility and me. Else, I vow to God, I shall reform you, not as the King of Denmark by imprisonment doth, neither yet as the King of England doth both by hanging and heading; but I shall reform you by sharp whingers (swords), if ever I hear such motion of you again!’ The Prelates, dashed and astonished with this answer, ceased for a season to attempt any further by rigor against the Nobility. But now, being informed of all proceedings by their pensioners, Oliver Sinclair of Pitcairns, Governor of Tantallon Castle, John Ross, Laird of Craigie, and others, who were to them faithful in all things, they conclude to hazard once again their former suit. This was no sooner proposed but as soon it was accepted, with no small regret made by the King’s own mouth, that he had so long despised their counsel. ‘Now,’ said he, ‘I plainly see your words to be true. The Nobility neither desire my honor nor continuance; for they would not ride a mile for my pleasure to follow my enemies. Will ye therefore find me the means how I may have a raid made into England, without their knowledge and consent, that may be known to be my own raid; and I shall bind me to your counsel for ever?’ There concurred together Ahab and his false prophets; there were congratulations and clapping of hands; there were promises of diligence, closeness, and fidelity. Finally, conclusion was taken, that the West Borders of England, which were most empty of men and garrisons, should be invaded. The King’s own banner should be there; Oliver Sinclair, the great minion, should be General-Lieutenant, but no man should be privy of the enterprise, except the Council that was then present, till the very day and execution thereof. The Bishops gladly took the charge of that Raid. Letters were sent to such as they would charge to meet the King, day and place appointed. The Cardinal, with the Earl of Arran, was directed to go to Haddington, to make a show against the East Border, when the others were in readiness to invade the West. And thus neither lacked counsel, practice, closeness, nor diligence to set forward that enterprise.

Amongst these consulters there was no doubt of good success; and so was the Scroll thankfully received by the King himself, and put in his own pocket, where it remained to the day of his death, and then was found. In it were contained more than one hundred landed men, besides others of meaner degree, amongst whom was the Lord Hamilton himself [the Earl of Arran, afterwards Duke of Chatelherault], then second person of the Realm [as heir-presumptive to the throne], delated.

The night before the day appointed to the enterprise, the King was found at Loehmaben. To him came companies from all quarters, as they were appointed. No man knew of another; for no general proclamation passed but privy letters; neither yet did the multitude know anything of the purpose till after midnight, when the trumpet blew, and commanded all men to march forward, and to follow the King, who was constantly supposed to be in the host. Guides were appointed to conduct them towards England, as both faithfully and closely they did. Upon the point of day they approached the enemy’s ground; and so passed the Water [the Solway] without any great resistance. The foray goes forth; fire rises; herschip (plundering) might have been seen on every side. The unprovided people were altogether amazed; for, bright day appearing, they saw an army of ten thousand men, and their corn and houses upon every side sending flames of fire unto heaven. To them it was more than a wonder, that such a multitude could have been assembled and convoyed, no knowledge thereof coming to any of their Wardens. For support they looked not; and so, at the first, they were utterly despaired. Yet began they to assemble together, ten in one company, twenty in another; and so, as the fray proceeded, their troops increased, but to no number; for Carlisle, fearing assault, suffered no man to issue out of their yetts (gates).

So the greatest number [of the countrymen] that ever appeared before the discomfiture, passed not three or four hundred. Yet they made hot skirmishing, as in their own ground they are most expert. About ten hours, when fires were kindled and almost slockened (quenched) on every side, thought Oliver time to show his glory. So incontinent (forthwith) was displayed the King’s Banner; and Oliver, lifted up upon spears upon men’s shoulders, was there, with sound of trumpet, proclaimed General- Lieutenant and all men commanded to obey him, as the King’s own person, under all highest pains. There was present the Lord Maxwell, Warden, to whom the regiment (command), in absence of the King, properly appertained. He heard and saw all, but thought more nor he spake. There were also present the Earls Glencairn and Cassillis, with the Lord Fleming, and many other Lords, Barons, and Gentlemen of Lothian, Fife, Angus, and Mearns.

The skirmishing now grew hotter than before: shouts were heard on every side. Some Scotsmen were stricken down; some, not knowing the ground, lared (sank in the bog) and tint (lost) their horses. Some English horse of purpose were let loose, to provoke greedy and imprudent men to prick at them; as many did, but found no advantage. While such disorder rises more and more ill the army, men cried in every ear, ‘My Lord-Lieutenant, what will ye do?’ Great was the noise and confusion, while every man calls his own sloghorne (slogan) 24. The day was near spent, and that was the cause of the greatest fear. The Lord Maxwell, perceiving what would be the end of such beginnings, stood upon his feet with his friends. Being admonished to take his horse and provide for himself, he answered: ‘Nay, I will rather abide here the chance that it shall please God to send me, than go home and there be hangit!’ So he remained upon his feet and was taken, while the multitude fled, and took the greater shame.

The English perceiving the disorder, increased in courage. Before, they shouted; but then they struck. They shot spears and dagged (shot thickly) arrows, where the companies were thickest. Some tencounters were made, but nothing availed. The soldiers cast from them their pikes, culverins (frelocks), and other weapons fencible; the horsemen left their spears; and without judgment all men fled. The sea was filling, and so the water made great stop; but the fear was such that happy was he that might get a taker.

Such as passed the water and escaped that danger, not well acquainted with the ground, fell into the Solway Moss. The entry thereof was pleasing enough; but, as they proceeded, all that took that way, either tint their horse, or else themselves and horse both. To be short, a greater fear and discomfiture, without cause, hath seldom been seen. It is said that where the men were not sufficient to take the hands of prisoners, some ran to houses and rendered themselves to women. Stout Oliver Sinclair was without stroke taken, fleeing full manfully; and so was his glory—stinking and foolish proudness we should call it! —suddenly turned to confusion and shame. In that discomfiture were taken the two Earls Glencairn and Cassillis, the Lords Fleming, Somerville, and many other Barons and Gentlemen, besides a great multitude of servants.

Worldly men may think that all this came but by misorder and fortune, as they term it; but whosoever hath the least spunk (spark) of the knowledge of God, may as evidently see the work of His hand in this discomfiture, as ever was seen in any of the battles left to us in register by the Holy Ghost.

For what more evident declaration have we that God fought against Benhadad, King of Aram, when he was discomfited at Samaria, than now we have that God fought with His own arm against Scotland? In the former discomfiture, there did two hundred and thirty persons in the skirmish, with seven thousand following them in the great battle, put to flight Berthadad, with thirty Kings in his company. But here, in this shameful discomfiture of Scotland, very few more than three hundred men, without knowledge of any battle to follow, put to flight ten thousand men without resistance made. There did every man rencounter his marrow (match), till the two hundred and thirty slew such as matched them. But here, without slaughter, the multitude fled. There, had those of Samaria the Prophet of God to comfort, to instruct, and to promise victory unto them.

But England, in that pursuit, had nothing, but as God secretly wrought by His providence in men that knew nothing of His working, neither yet of the causes thereof, more than the wall that fell upon the rest of Benhadad’s army knew what it did. Therefore yet again we say, that such as in that sudden dejection behold not the hand of God fighting against pride, for freedom of His own little flock unjustly persecuted, do willingly and maliciously obscure the glory of God. But the end thereof is yet more notable.

The certain knowledge of the discomfiture coming to the King’s ears, who waited upon news at Lochmaben, he was stricken with a sudden fear and astonishment, so that scarcely could he speak or hold purpose with any man. The night constrained, him to remain where he was; so he yead (went) to bed, but rose without rest or quiet sleep. His continual complaint was, ‘Oh, fled Oliver? Is Oliver tane (taken) ? Oh, fled Oliver?’ And these words in his melancholy, and as it were carried away in a trance, repeated he from time to time, to the very hour of his death.

Upon the morn, which was St. Katharine’s Day [25th November 1542], returned he to Edinburgh, and so did the Cardinal from Haddington. But the one being ashamed of the other, the bruit of their communication came not to public audience. The King made inventory: of his poise (money), of all his jewels and other substance; and thereafter, as ashamed to look any man in the face, secretly departed to Fife, and coming to the Hallyards was humanely received of the Lady of Grange, Janet Melville of Raith, an ancient and godly matron, the Laird at his coming being absent. In his company were only with him William Kirkealdy, now Laird of Grange, and some others that waited upon his chamber. The Lady at supper, perceiving him pensive, began to comfort him, and willed him to take the work of God in good part. ‘My portion of this world,’ said he, ‘is short, for I will not be with you fifteen days.’ His servants repairing unto him, asked where he would have provision made for his Yule (Christmas), which then approached? He answered, with a disdainful smirk: ‘I cannot tell. Choose ye the place. But this I can tell you, before Yule Day ye will be masterless, and the Realm without a King! ’ Because of his displeasure, no man durst make contradiction unto him. So, after he had visited the Castle of Cairnie, pertaining to the Earl of Crawford, where the said Earrs daughter, one of his paramours, was, he returned to Falkland and took bed.

And albeit there appeared unto him no signs of death, yet he constantly affirmed, ‘Before such a day, I shall be dead.’

In the meantime was the Queen upon the point of her delivery in Linlithgow, who was delivered, the eighth day of December 1542, 25 of Marie that then was born, and now doth reign for a plague to this Realm, as the progress of her whole life up to this day declareth. The certainty that a daughter was born unto him coming to his ears, the King turned from such as spake with him, and said: ‘The devil go with it! It will end as it began.IT CAME FROM A WOMAN, AND IT WILL END IN A WOMAN!’ 26 After that, he spake not many words that were sensible, but ever harped upon this old song, ‘ Fye, fled Oliver? Is Oliver tane? All is lost!’

CHAPTER - FROM THE DEATH OF JAMES V., ON 13TH DECEMBER 1542, TO THE COMPLETE ESTABLISHMENT IN POWER OF CARDINAL BEATON IN 1545.

PICTURE: Arms of Magdalene of France an Mary of Guise PICTURE: Chained Bible belonging to the Cathedral of Glasgow PICTURE: Fascimile of Deed executed by John Knox in PICTURE: Castle of St. Andrews KING JAMES departed this life the 13th day of December 1542. When the noise of his death divulged, all men lamented that the Realm was left without a male to succeed. Yet some rejoiced that such an enemy to God’s Truth was taken away. He was called of some a good Poor Man’s King; of others he was termed a murderer of the Nobility, and one that had decreed their whole destruction. Thus men spake even as their affections led them.

Yet none spake altogether beside the truth; for, as the virtues could not be denied, so could not the vices by any craft be cloaked.

The question of Government was through the Realm universally moved. In despite of Cardinal Beaton and his suborned faction, James Hamilton, Earl of Arran, was declared Governor. The cause of the great favor that was borne unto him was the bruit that he favored God’s Word; and because it was well known that he was one to have been persecuted, as the Scroll found in the King’s pocket after his death did witness. These two things, together with an opinion that men had of his simplicity, bowed the hearts of many unto him at the beginning, who after, with pain of heart, were compelled to change their opinions.

The variety of matters that occurred, we omit, such as the order taken for keeping the young Queen Marie; the provision for her mother: the homecalling of the Douglas; and others, such as appertain to an Universal History of the time. For we mind only to follow the progress of the Religion, and of the matters that cannot be dissevered from the same.

The Earl of Arran being established in the government, godly men repaired unto him, and exhorted him to call to mind for what end God had exalted him to be Governor; out of what danger He had delivered him, he being in the Bloody Scroll; and what expectation all men of honesty had of him. At their instant suit, more than of his own motion, was Thomas Guillaume, 1 a Black Friar, called to be Preacher. This man was of solid judgment, of reasonable letters as for that age, and of a prompt and good utterance; and his doctrine was wholesome, without great vehemence against superstition. Preached also sometimes John Rough [a Dominican Friar], who after, for the Verity of Christ Jesus, suffered in England in the days of Marie of cursed memory; albeit not so learned, yet more simple, and more vehement against all impiety. The doctrine of these two provoked against them, and against the Governor also, the hatred of all such as rather favored darkness than light, and their own bellies more than God. The Grey Friars—and amongst the rest Friar Scott, who before had given himself forth for the greatest professor of Christ Jesus within Scotland, and under that color had disclosed, and so endangered many—these slaves of Satan, we say, rowped (cried hoarsely) as they had been ravens, yea, rather they yelled and roared as devils in hell: ‘Heresy! heresy! Guillaume and Rough will carry the Governor to the Devil!’ The town of Edinburgh, for the most part, was drowned in superstition. Only Edward Hope, young William Adamson, Sybilla Lyndsay, Patrick I,yndsay, Francis Aikman, and, in the Canongate, John Maekay and Ryngzeane (Ninlan) Brown, with few others, had the bruit (reputation) of knowledge in those days. One Wilson, servant to the Bishop of Dunkeld, who neither knew the New Testament nor the Old, made a spiteful railing ballad against the Preachers, and against the Governor, for the which he narrowly escaped hanging. Cardinal Beaton moved both Heaven and Hell to trouble the Governor and to stay the preaching but yet was the battle stoutly fought for a season, forthe Cardinal was taken, and put first in Dalkeith, and after in Seton. But at length, by buddis (bribes) given to Lord Seton and to the old Laird of Lethington, he was restored to Saint Andrews, from whence he wrought all mischief, as we shall after hear. The Parliament approached, which was before the Paseh (Easter). There began question of abolishing certain tyrannical Acts, made before [14th March 1541], at the devotion of the Prelates, for maintaining, their kingdom of darkness, to wit, ‘That under pain of heresy, no man should read any part of the Scriptures in the English tongue, neither yet any tractate or exposition of any place of Scripture.’ Men began to inquire, if it were not as lawful to men that understood no Latin to use the Word of their Salvation in the tongue they understood, as it was for Latin men to have it in Latin, and Grecians or Hebrews in their tongues. It was answered, that the Kirk had forbidden all kind of tongues but these three, Hebrew, Greek, and Latin. But men demanded, when that inhibition was given, and what Council had ordained it, considering that in the days of Chrysostom, he complained that the people used not the Psalms, and other Holy Books, in their own tongues? And if ye will say they were Greeks, and understood the Greek tongue, we answer, thatCHRIST JESUS HAS COMMANDED HIS WORD TO BE PREACHED TO ALL NATIONS. Now, if it ought to be preached to all nations, it must be preached in the tongue they understand; and if it be lawful to preach it, and to hear it preached in all tongues, why shall it not be lawful to read it, and to hear it read in all tongues, to the end that the people may ‘try the spirits,’ according to the commandment of the Apostle?

Beaten with these and other reasons, they denied not but it may be read in the Vulgar Tongue, provided the translation were true. It was demanded, what could be reprehended in it? Much searching was made, and nothing could be found, but that Love, say they, was put in the place of Charity!

When the question was asked, What difference was betwixt the one and the other, and if they understood the nature of the Greek term (ajga>ph ) they were dumb! Reasoned for the party of the Seculars, the Lord Ruthven—father to him that prudently gave counsel to take just punishment upon that knave Davie (David Rizzio), for that lie had abused the unhappy King Harry [Lord Darnley] in more cases than one—a stout and a discreet man in the cause of God, and Master Henry Bainaves, an old professor. For the part of the Clergy, one Hay (?), the Dean of Restalrig, and certain old bosses 3 with him.

The conclusion was, the Commissioners of Burghs, and a part of the Nobility, required of the Parliament that it might be enacted: ‘That it shall be lawful to every man to use the benefit of the translation which they then had of the Bible and New Testament, together with the benefit of other treatises containing wholesome doctrine, unto such time as the Prelates and Kirkmen shall set forth unto them a translation more correct.’

The Clergy thereto long repugned; but in the end, convicted by reasons and by multitude of votes in their contrary, they also condescended; and by Act of Parliament [15th March 1543] it was made free to all men and women to read the Scriptures in their own tongue, or in the English tongue; and so were all Acts made in the contrary abolished.

This was no small victory of Christ Jesus, fighting against the conjured enemies of his Verity; no small comfort to such as before were held in such bondage, that they durst not have read the Lord’s Prayer, the Ten Commandments, nor the Articles of their Faith, in the English tongue, but they should have been accused of heresy. Then might have been seen the Bible lying almost upon every Gentleman’s table; and the New Testament was borne about in many men’s hands. We grant that some, alas! profaned that Blessed Word; for some that, perchance, had never read ten sentences in it, had it most common in their hand; they would chop their familiars on the cheek with it, and say, ‘This has lain hid under my bed-feet these ten years!’ Others would glory, ‘O! how oft have I been in danger for this Book! How secretly have I stolen from my wife at midnight to read upon it!’ And this was clone of many to make court thereby; for all men esteemed the Governor to have been the most fervent Protestant that was in Europe. Albeit we say that many abused that liberty granted of God miraculously, yet thereby did the knowledge of God wondrously increase, and God gave His Holy Spirit to simple men in great abundance. Then were set forth works in our own tongue—besides those that came from England—that did disclose the pride, the craft, the tyranny, and the abuses of that Roman Antichrist.

The fame of our Governor, the Earl of Arran, was spread in diversee