The Estaitis of Scotland, with the Inhabitants of the samyn, professing Chryst Jesus his Holy Evangell,[208] To thair naturall Cuntreymen, and to all utheris Realmeis and Natiouns, professing the samyn Lord Jesus with thame, wische grace, peace, and mercy from God the Father of our Lord Jesus Chryst, with the Spreit of rychteouse jugement, for Salutatioun.

Long have we thristit,[209] deir Brethren, to haif notifeit unto the warld the summe of that doctrin quhilk we professe, and for the quhilk we haif sustenit infamy and daingear. Bot sik hes bene the rage of Sathan against us, and against Chryst Jesus his eternall veritie laitlie borne amangis us, that to this day na tyme hes bene grantit unto us to cleir our consciencis, as maist glaidlie we wald have done; for how we have bene tossit ane haill yeir past, the maist pairt of Europe (as we suppoise) dois understand. Bot seing that of the infinite gudnes of our God (quha never sufferris his afflictit to be utterlie confoundit) above expectatioun, we have obteinit sum rest and libertie, we could not bot sett furth this breve and playne Confessioun of sik doctrine as is proponit unto us, and as we beleif and professe, pairtlie for satisfactioun of oure Brethren, quhais hartis we dout not have bene and yitt ar woundit be the dispytefull railling of sik as yitt have not leirnit to speik weill; and pairtlie for stopping of the mouthis of impudent blasphemaris, quha baldlie condempne[210] that quhilk thay have neither hard nor yet understand. Not that we judge that the cankerit malice of sik is abill to be cured be this sempill Confessioun: Na, we knaw that the sweit, savour of the Evangell[211] is, and sall be death to the sonis of perditioun. Bot we haif cheif respect to our weak and infirme brethren, to quham we wald communicat the bottome of oure hartis, least that thay be trubillit or careit away be the diversiteis of rumouris quhilk Sathan sparsis contrar us,[212] to the defecting of this oure maist godlie interprise; Protesting, that gif any man will note in this oure Confessioun any article or sentence repugning to Godis holie word, that it wald pleis him of his gentilnes, and for Christiane cherities saik,[213] to admoneise us of the samyn in writt; and We of our honour and fidelitie do promeis[214] unto him satisfactioun fra the mouth of God, (that is, fra his holy Scriptures,) or ellis reformatioun of that quhilk he sall prove to be amyss. For God we taik to record in our conscienceis, that fra oure hartis we abhoir all sectis of heresye, and all techaris of erroneous doctrine; and that with all humylitie we embrace the puritie of Christis Evangell, quhilk is the onlie foode of our saullis; and thairfoir sua precious unto us, that we ar determinit to suffer the extremitie of warldlie daingear, rather than that we will suffer oure selvis to be defraudit of the same. For heirof we ar maist certainlie persuaidit, "That quhasoever denyis Chryst Jesus, or is eschameit of him, in presens of men, sall be denyit befoir the Father, and befoir his holie angellis." And thairfoir be the assistance of the mychtie Spreitt of the same, oure Lord Jesus, we firmlie purpoise to abyde to the end in the Confessioun of this oure Faith.[215]

Off God.—Cap. i.[216]

We confesse and acknawledge ane onlie God, to quhom onlie we must cleave, [quhom onlie we must serve,[217]] quhom onlie we must wirschip, and in quhom onlie we must put our trust; quha is eternall, infinite, unmesurable, incomprehensible, omnipotent, invysible: ane in substance, and yit distinct in thre personis, the Father, the Sone, and the Holie Ghost: Be quhom we confesse and beleif all thyngis in hevin and in earth, alsweill visible as invisible, to haif bene creatit, to be reteanit in thair being, and to be rewllit and gydeit be his inscrutabill Providence, to sick end as his eternall wisdome, gudnes, and justice hes appointit thame, to the manifestatioun of his awin glorie.

Off the Creatioun of Man.—Cap. ii.

We confesse and acknawledge this oure God to haif creatit Man, (to witt, our fyrst father Adam) of quhom also God formit the Woman to his awin image and similitude;[218] to quhom he gaif wisdome, lordschip, justice, fre-will, and cleir knawledge of him selff; sua that in the haill nature of man thair could be notit na imperfectioun: Frome quhilk honour and perfectioun man and woman did baith fall; the woman being desavit be the Serpent, and man obeying to the voice of the woman, baith conspyring against the Soverane Majestie of God, quha in expressit wordis of befoir had threatnit death, gif thay presumeit to eit of the forbiddin tree.

Off Originall Syn.—Cap. iii.

By quhilk transgressioun, commonlie callit Originall Syn, was the image of God utterlie defaceit in man; and he and his posteritie of nature became ennemeis to God, slavis to Sathan, and servantis to syn; in samekill that death everlesting hes haid, and sall have power and dominioun over all that hes not bene, ar not, or sall not be regenerat frome above: quhilk regeneratioun is wrocht be the power of the Holy Ghost, wirking in the hartis of the elect of God ane assureit faith in the promeise of God, reveillit to us in his word; by quhilk faith thay apprehend[219] Chryst Jesus, with the graces and benefites promesit in him.

Off the Revelatioun of the Promeis.—Cap. iv.

For this we constantlie beleif, that God, efter the feirfull and horribill defectioun of man frome his obedience, did seik Adam agane, call upoun him, rebuk his syn, convict him of the same, and in the end maid unto him a maist joyfull promeisse, to witt, "That the seid of the woman sould brek doun the serpentis heid;" that is, he sould destroy the warkis of the Devill. Quhilk promeis, as it was repeitit and maid mair cleir from tyme to tyme, sua was it embraceit with joy, and maist constantlie retenit[220] of all the faithfull, frome Adam to Noah, frome Noah to Abraham, from Abraham to David, and sua furth to the incarnatioun of Chryst Jesus: quha all (we mene the faithfull Fatheris under the law,) did se the joyfull dayis of Christ Jesus, and did rejoyse.

The Continuance, Increase, and Preservatioun of the Kirk.[221]—Cap. v.

We maist constantlie beleif, that God preservit, instructit, multipleit, honourit, decoirit, and frome death callit to lyfe his Kirk in all aiges, fra Adam, till the cuming of Chryst Jesus in the flesche: for Abraham he callit frome his fatheris cuntrey, him he instructit, his seid he multipleit, the same he marvalouslie preservit, and mair marvelouslie delyverit frome the bondage [and tyranny] of Pharao; to thame he gaif his lawis, constitutiouns, and ceremoneis; thame he possessit in the land of Canaan; to thame efter Jugeis, and efter Saule he gaif David to be kyng, to quham he maid promeise, "That of the fruit of his loynis sould ane sitt for ever upoun his regall saitt." To this same pepill from tyme to tyme he send propheittis to reduce thame to the recht way of thair God, frome the quhilk often tymis thay declyneit by idolatrie. And albeit for thair stubburne contempt of justice, he was compellit to gif thame in the handis of thair ennemeis, as befoir was threatnit by the mouth of Moyses, in samekill that the halye citie[222] was destroyit, the tempill brynt with fyre, and the haill land left desolat the space of sevintie yeiris; yitt of mercy did he reduce thame agane to Jerusalem, quhair the citie and tempill war reedifeit, and they, against all temptatiounis and assaultis of Sathan, did abyde till the Messias came, according to the promeise.

Off the Incarnatioun of Chryst Jesus.—Cap. vi.

Quhan the fulnes of tyme came, God send his Sone, his Eternall Wisdome, the substance of his awin glory, in this warld, quha tuik the nature of manheid of the substance of ane woman, to witt, of ane Virgin, and that be the operatioun of the Holie Ghost: And sa was borne the just seid of David, the angell of the greit counsall of God; the verray Messias promesit, quham we acknawledge and confesse Emanuell; verray God and verray man, twa perfyte naturis unitit and joynit in ane persona. By quhilk oure confessioun we dampne[223] the damnabill and pestilent hereseyis of Arrius, Marcion, Eutiches, Nestorius, and sick utheris, as either deny[224] the eternitie of his Godheid, either the veratie of his human nature, either confound thame, either yit devyde thame.

Quhy it behovit the Mediatour to be verray God and verray Man.—Cap. vii.

We acknawledge and confesse, that this maist wonderous conjunctioun betwix the Godheid and the Manheid in Chryst Jesus, did proceid frome the eternall and immutabill decree of God, quhence alssua oure salvatioun springis and dependis.[225]

Electioun.—Cap. viii.

For that samyn Eternall God, and Father, quha of mere mercy electit us in Chryst Jesus his Sone, befoir the fundatioun of the warld was laid, appoyntit him to be oure Heid, our Brother, our Pastoure, and greit Bishop of oure Saullis. Bot becaus that the enmitie betwix the justice of God and our synnes was sick, that no flesche by it self could or mycht have atteanit unto God, it behovit that the Sone of God sould discend unto us, and tak him selff ane body of oure body, flesche of oure flesche, and bane of oure baneis, and sua became[226] the perfyte Mediatour betwix God and man; giffing power to sa mony as beleif in him to be the sonis of God, as him selff dois witnesse—"I pas up to my Father and unto your Father, to my God and unto your God." By quhilk maist halie fraternitie, quhatsoever we have lost[227] in Adam is restoirit to us againe. And for this cause ar we not effrayit to call God our father, not samekill in that he hes creatit us,[228] (quhilk we have common with the reprobat,) as for that he hes gevin to us his onlie Sone to be our brother, and gevin unto us grace to [acknawledge and] embrace him for oure onlie Mediatour, as befoir is said. It behovit farther, the Messias and Redeemer to [be] verray God and verray Man, becaus he was to underly[229] the punishment dew for oure transgressiouns, and to present him selff in the presence of his Fatheris jugement, as in oure persone, to suffer for our transgressioun and inobedience, by death to ovircum him that was author of death. Bot becaus the onlie Godheid could not suffer death, neyther could the onlie Manheid ovircum the same; he joynit baith togidder in ane persone, that the imbecilitie of the ane sould suffer, and be subject to death, (quhilk we haid deservit,) and the infinite and invincible power of the uther, to wit, of the Godheid, sould tryumphe and purchese till us lyfe, libertie, and perpetuall victorie. And so we confess, and maist undowtedlie beleif.

Chrystis Death, Passioun, Buryall, &c.—Cap. ix.

That our Lord Jesus Chryst offerrit him self ane voluntarie sacrifice unto his Father for us; that he sufferrit contradictioun of synneris; that he was woundit and plaigit for our transgressiouns; that he being the clene and innocent Lamb of God, was dampnit in the presence of an earthlie juge, that we mycht be absolvit befoir the tribunall seat of our God; that he sufferit not onlie the creuell death of the croce (quhilk was accursit be the sentance of God,) bot alssua that he sufferrit for a seassone the wrath of his Father, whilk synnaris had deservit. Bot yitt we avow, that he remaneit the onlie and weilbelovit and blissit Sone of his Father, evin in the myddis of his anguysche and torment, quhilk he sufferrit in body and saull, to mak the full satisfactioun for the synnis of his pepill.[230] Efter the quhilk, we confesse and avow, that thair remaneis na uther sacrifice for synnis; quhilk gif any affirme, we nathing dowt to avow that thay are blasphemaris against Chrystis death, and the everlesting purgatioun and sattisfactioun purchessit till us by the same.

Resurrectioun.—Cap. x.

We undoutedlie beleif, that insamekill as it was impossibill that the dolouris of death sould reteane in bondage the Author of lyff, that our Lord Jesus Chryst crucifeit, deid, and buryit, quha discendit into hell, did raise agane for our justificatioun, and distroying [of] him who was [the] author of death, brocht lyfe agane to us that war subject to death and to the bondage of the same. We knaw that his resurrectioun was confirmit be the testimonye of his verray ennemeis; by the resurrectioun of the deid, quhais sepulturis did oppin, and thay did arise and apperit to many within the Citie of Jerusalem. It was alssua confirmit be the testimonie of [his] Angellis, and be the senses and jugementis of his Apostleis, and [of] utheris, quha had conversatioun, and did eit and drynk with him efter his resurrectioun.

Ascensioun.—Cap. xi.

We nathing dowt, bot that the selff samyn body, quhilk was borne of the Virgine, was crucifeit, deid, and buried, and quhilk did ryse agane, did ascend into the heavinis for the accompleischment of all thingis; quhair, in oure names, and for our confort he hes resavit all power in hevin and in earth, quhair he sittis at the rycht hand of the Father inaugurat in his kingdome, advocat and onlie Mediatour for us; quhilk glorie, honour, and prerogatyve he allone amangis the brethren sall possesse, till that all his ennemyes be maid his futestule, as that we undoubtedlie beleif thay sall be in the finall jugement; to the execution quhairof we certainlie beleif that the same oure Lord Jesus sall visibillie returne as that he was sene to ascend: And than we firmlie belief, that the tyme of refresching and restitutioun of all thingis sall cum, in samekill that thay that from the begynning have sufferit violence, injurie, and wrang for rychteousnes saik, sall inherit that blissit immortalitie promesit from the begynning; bot contrariewyse, the stubburne, inobedient, cruell, oppressouris, filthy personeis, adulteraris, and all sortis of unfaithfull [men] sall be cast in the dungeoun of utter darknes, quhair thair worme sall not dye, neather yitt thair fyre [sall] be extinguischeit. The remembrance of the quhilk day, and of the jugement to be executit in the same, is not onlie to us ane brydill quhairby oure carnall lustis ar refranit; but alsso sick inestimabill confort, that neather may the threatning of wardlie princeis, neyther yitt the feir of temporall death and present daingear move us to renunce and forsaik that blissit societie, quhilk we the members have with oure Head and onlie Mediatour Christ Jesus, whome we confesse and avow to be the Messias promissed, the only Head of his Kirk, our just Lawgevar, oure onlie Hie Preast, Advocat, and Mediatour. In whiche honouris and offices, yf man or angell presume to intruse thame selfis, we utterlie detest and abhorre thame, as blasphemous to oure Soverane and Supreame Governour, Christ Jesus.

Faith in the Holy Ghost.—Cap. xii.

This our Faith, and the assurance of the same, proceidis not frome flesche and blood, that is to say, frome no naturall poweris within us, but is the inspiratioun of the Holy Ghost: Whome we confesse God, equall with the Father and with the Sone; who sanctifieth us, and bringeth us in all veritie by his awin operatioun; without whome we should remane for ever enemyes to God, and ignorant of his Sone, Christ Jesus. For of nature we ar so dead, so blynd and so perverse, that neather can we feill when we ar pricked, see the lycht when it schynes, nor assent to the will of God when it is reveilled; onlie[231] the Spreit of the Lord Jesus quickinneth that which is dead, removeth[231] the darknes from our myndis, and boweth oure stubburne heartis to the obedience of his blessed will. And so as we confesse that God the Father created us when we war not; as his Sone, our Lord Jesus redeamit us when we war ennemyes to him: so also do we confesse that the Holy Ghost dois sanctifie and regenerat us, without all respect of any merite proceading from us, be it befoir, or be it after oure regeneratioun. To speak this one thing yit in more plane wordis, as we willinglie spoyle oureselves of all honour and glorie of oure awin creatioun and redemptioun; so do we also of oure regeneratioun and sanctificatioun: For of our selves we ar nott sufficient to think ane good thoght; but he who hes begune the good work in us, is onlie he that continueth us in the same, to the praise and glorie of his undeserved grace.

The Cause of Good Workis.—Cap. xiii.[232]

So that the caus of Good workis, we confess to be, nott our free will, but the Spreit of the Lord Jesus, who dwelling in oure heartis be trew faith, bringis furth sick good workis as God hath prepared for us to walk into: for this we most boldlie affirm, that blasphemy it is to say, that Christ Jesus abydis in the heartis of sick as in whome thair is na spreit of Sanctificatioun. And thairfoir we fear nott to affirme, that murtherraris, oppressouris, cruell persecutaris, adulteraris, whoremongaris, filthy personis, idolateris, drounkardis, theavis, and all workaris of iniquitie, have neather trew faith, neather any portioun of the spreat of Sanctificatioun, whiche proceadeth frome the Lord Jesus, so long as thei obstinatlie continew in thair wickednes. For how sone that ever the spreit of the Lord Jesus, (whiche Godis elect children resave by trew fayth,) takis possessioun in the heart of any man, so soon dois he regenerat and renew the same man; so that he begynnis to hate that whiche befoir he luffit, and begynnis to luif that whiche befoir he hated; and from thence cumis that continewall battell which is betwix the flesche and the spreit in Godis children; while the flesche and naturall man (according to the awin corruptioun) lustis for things pleasing and delectable unto the self, grudges in adversitie, is lyfted up in prosperitie, and at everie moment is prone and reddye to offend the Majestie of God. Bot the Spreit of God, whiche giveth witnessing till our spreit, that we ar the sones of God, makis us to resist the devill, to abhorr[233] fylthy pleasouris, to groane in Godis presence for deliverance from this boundage of corruptioun; and finally, so triumphe over syne that it reigne not in our mortall bodyes. This battell hes nott the carnall men, being destitut of Goddis Spreitt; but do follow and obey syn with greadynes, and without repentance, evin as the devill and thair corrupt lustis do prick thame. But the sonnes of God (as befoir is said) does feght against syn, do sobb and murne, when they perceave thame selfis tempted to iniquitie; and gif they fall, they ryse agane with earnest and unfeaned repentance. And these thingis they do nott by thair awin power, but the power of the Lord Jesus (without whome thai war able to do nothing) wyrketh in thame all that is good.[234]

What Workis Ar reputed Good befoir God.—Cap. xiv.[235]

We confesse and acknawledge, that God hes gevin to man his holy law, in whiche not onlie ar forbiddin all sick workis whiche displease and offend his Godlye Majestie; but also ar commanded all sick as please him, and as he hath promised to rewarde. And these workis be of two sortis; the one ar done to the honour of God, the other to the proffit of our nychtbouris; and baith have the reveilled will of God for thair assurance. To have one God, to wirschepe and honour him; to call upoun him in all our trubles; to reverence his holy name; to hear his word; to beleve the same; to communicat with his holy sacraments;—ar the workis of the First Table. To honour father, mother, princes, reullaris, and superiour poweris; to love thame; to supporte thame, yea, to obey thair charges (not repugnyng to the commandiment of God); to save the lyves of innocents; to represse tyranny; to defend the oppressed; to keep our bodyes cleane and holy; to lyve in sobrietie and temperance; to deall justlie with all men, boyth in word and in deed; and, finallie, to represse all appetite of our nychtbouris hurte;—ar the good workis of the Second Table, whiche ar most pleasing and acceptable unto God, as those workis that are commanded by him self. The contrarie whairof is syn most odiouse, whiche always displeasses him, and provokes him to anger,—as, nott to call upoun him allone when we have nead; not till hear his word with reverence; to contempne and despyse it; to have or to wyrschipe idolles; to mainteane and defend idolatrie; lychtlie to esteame the reverent name of God; to prophane, abuse, or contempne the sacramentis of Christ Jesus; to disobey or resist any that God hes placed in authoritie, (while thei pas not ower the boundis of thair office); to murther, or to consent thairto, to bear hattrent, or to suffer innocent blood to be schedd geve we may ganestand[236] it; and, finallie, the transgressing of any other commandiment in the First or Secound Table, we confesse and affirme to be syn, by the which Goddis hote displeasour is kendilled[237] against the proude and unthankfull world. So that Good workis we affirme to be these onlie that ar done in faith, [and] at Goddis commandiment, who in his law hes expressed what be the thingis that please him: And Evill workis, we affirme, nott onlie those that ar expressedlie done against Goddis commandiment, but those also that, in materis of religioun and wirschipping of God, have no [uther] assurance butt the inventioun and opinioun of man, whiche God frome the begynning hes ever rejected; as by the prophete Esaias, and by our maister Christ Jesus, we ar taught in these wordis—"In vane do they wirschepe me, teiching the doctrine being preceptis of men."[238]

The Perfectioun of the Law and Imperfectioun of Man.—Cap. xv.

The Law of God, we confesse and acknawledge most just, most equall, most holy, and most perfite; commanding those thingis, whiche being wrocht in perfectioun, war able to geve lyfe, and [able] to bring man to eternall felicitie: But our nature is so corrupt, so weak, and imperfite, that we ar never able to fulfill the workis of the Law in perfectioun; yea, "Yf we say we have no syn, (evin after we ar regenerat,) we deceive our selfis, and the veritie of God is not into us." And thairfoir it behoved us to apprehend Christ Jesus, with his justice and satisfactioun, who is the end and accomplishment of the Law, to all that beleve, by whome we ar sett at this libertie, that the curse and maledictioun of God,[239] fall not upoun us, albeit that we fulfill not the same in all pointis. For God the Father beholding us in the body of his Sone Christ Jesus, accepteth oure imperfyte obedience as it ware perfite, and coverith our workis, whiche ar defyled with many spottis, with the justice of his Sone. We do not meane that we ar so set at libertie, that we awe no obedience to the Law, (for that befoir we have plainelie confessed); but this we affirme, that no man in earth, (Christ Jesus onlie excepted,) hath gevin, geveth, or shall geve in work, that obedience to the Law which the Law requyreth. But when we have done all thingis, we must fall doun and unfeanedlie confess, "That we ar unprofitable servandis." And thairfoir whosoever boast thame selves of the merittis of thair awin workis, or putt thair trust in the workis of supererogatioun, they boast thame selfis of that whiche is not, and putt thair trust in damnable idolatrie.

Of The Kirk.[240]—Cap. xiv.

As we believe in one God, Father, Sone, and Holy Ghost, so do we most earnestlie beleave[241] that from the begynning thair hes bein, now is, and to the end of the warld shalbe a Churche; that is to say, a company and multitude of men chosin of God, who rychtlie worschip and embrace him, by trew fayth in Christ Jesus, who is the onlie Head of the same Kirk, whiche also is the body and spous of Christ Jesus; whiche Kirk is Catholik, that is, universall, becaus it conteanes the Elect of all aiges, [of] all realmes, nationis, and tounges, be thai of the Jewis, or be thai of the Gentiles, who have communioun and societie with God the Father, and with his Sone Christ Jesus, throcht the sanctificatioun of his Holy Spreit; and thairfoir it is called [the] communioun, not of prophane personis but of sanctis, who, as citizens of the heavinlie Jerusalem, have the fruitioun of the most inestimable benefitis, to witt, of ane God, ane Lord Jesus, ane faith, and of ane baptisme; out of the[242] whiche Kirk thair is neather lyfe, nor eternall felicitie. And thairfoir we utterlie abhorr the blasphemye of those that affirme, that men quhilk live according to equitie and justice, shall be saved, what religioun soever they have professed. For as without Christ Jesus thair is neather lyfe nor salvatioun, so shall thair nane be participant thairof but sik as the Father has gevin unto his Sone Christ Jesus, and those [that] in tyme come to him, avow his doctrine, and beleve into him, (we comprehend the children with the faythfull parentis). This Kirk is invisible, knowin onlie to God, who allone knoweth whome he hes chosin, and comprehendis alsweall (as said is) the Elect that be departed, (commounlie called the Kirk Triumphant), as those that yit leve and feght against syne and Sathan as shall leve hearefter.

The Immortalitie of the Saullis.—Cap. xvii.

The Elect departed are in peace and rest from thair laubouris; not that thai sleap and come to ane certane oblivioun (as some fantastick headis[243] do affirme,) but that thai ar delivered from all fear, all torment, and all tentatioun, to whiche we and all Godis elect ar subject in this lyfe; and thairfoir do bear the name of the Kirk militant. As contrariewyse, the reprobat and unfaythfull departed, have anguishe, torment, and paine, that can nott be expressed; so that neather ar the ane nor the other in sick sleap that thai feill not joy or torment, as the Parable of Christ Jesus in the saxtene of Luke, his wordis to the theaf, and these wordis of the saullis crying under the altar, "O Lord, thou that arte rychteous and just, how longe shalt thow not revenge our blude upoun thame that dwell upoun the earth!" doeth playnlie testifie.

Of the Notis by whiche the True Kirk is discearned from the fals, and who shalbe judge of the doctrine.—Cap. xviii.

Because that Sathan from the begyning hes lauboured to deck his pestilent Synagoge with the title of the Kirk of God, and hes inflambed the heartis of cruell murtheraris to persecute, truble, and molest the trew Kirk and members thairof, as Cain did Abell; Ismaell, Isaac; Esau, Jacob; and the whole preasthead of the Jewis, Jesus Christ him self, and his apostles after him; it is a thing most requisite, that the trew Kirk be discernit frome the filthy synagoge, be cleare and perfite nottis, least we being deceaved, resave and embrace to our awin condemnatioun the ane for the other. The nottis, signes, and assured tokenis whairby the immaculat spouse of Christ Jesus is knawin from that horrible harlote the Kirk malignant, we affirme ar neyther antiquitie, title usurped, lineall discente, place appointed, nor multitude of men approving ane errour; for Cain in aige and title was preferred to Abell and Seth. Jerusalem had prerogative above all places of the earth, whair also war the preastis lineally descended from Aaron; and greattare multitude[244] followed the Scribes, Pharaseis, and Preastis, then unfeanedlie beleaved and approved Christ Jesus and his doctrin; and yit (as we suppoise) na man of sound judgment[245] will grant that any of the foirnamed war the Kirk of God. The Notis, thairfoir, of the trew Kirk of God we beleve, confesse, and avow to be, first, The trew preaching of the word of God; into the whiche God hes reveilled him self to us, as the writtingis of the Prophettis and Apostles do declair. Secoundlie, The rycht administratioun of the sacramentis of Christ Jesus, whiche mun be annexed to the worde and promisse of God, to seall and confirme the same in our hartis. Last[ly], Ecclesiasticall discipline uprychtlie ministred, as Godis word prescribed, whairby vice is repressed, and vertew nurished. Whairsoever then these former nottis ar sene, and of any tyme continew (be the number never so few above twa or thre) thair, but all dowbt, is the trew Kirk of Christ, who according to his promeise is in the myddis of thame: not that universal (of whiche we have befoir spokin) but particulare; sick as was in Corinthus, Galatia, Ephesus, and utheris places in whiche the ministerie was planted by Paule, and war of him self named the Kirkis of God. And sick kirkis, we, the Inhabitants of the Realme of Scotland, professouris of Christ Jesus, confesse us to have in our cities, townis, and places reformed; for the doctrine taught in our kirkis is conteaned in the writtin word of God, to witt, in the buikis of the Auld and New Testamentis. In these buikis we meane, whiche of the ancient have bene reputed canonicall, in the whiche we affirme that all thingis necessarie to be beleaved for the salvatioun of mankynd, is sufficientlie expressed; the interpretatioun whairof, we confess, neather apperteaneth to privat nor publict persone, neather yit to any kirk for any preheminence or prerogative, personall or locall, whiche one hes above another; butt apperteaneth to the Spreit of God, by the whiche also the Scripture was writtin. When contraversie then happinneth for the rycht understanding of any place or sentence of Scripture, or for the reformatioun of any abuse within the Kirk of God, we aucht not sa mekle to look what men befoir us have said or done, as unto that whiche the Holy Ghost uniformelie speakis within the body of the Scriptures, and unto that whiche Christ Jesus him self did, and commanded to be done. For this is a thing universallie granted, that the Spreit of God, which is the Spirit of unitie, is in nothing contrarious unto himself. Yf then the interpretatioun, determinatioun, or sentence of any doctour, kirk, or counsall, repugne to the plane word of God writtin in any other place of [the] Scripture, it is a thing most certane, that thairis is nocht the trew understanding and meanyng of the Holy Ghost, supposing that Counsallis,[246] Realmes, and Nations have approved and receaved the same: For we dar nott receave and admitt any interpretatioun whiche directlie repugneth to any principall point of our fayth, [or] to any other plane text of Scripture, or yitt unto the rewll of charitie.

The Authoritie of the Scripturis.—Cap. xix.

As we beleve and confesse the Scriptures of God sufficient to instruct and maik the man of God perfect, so do we affirme and avow the authoritie of the same to be of God, and neather to depend on men nor angellis. We affirme thairfoir that sick as alledge the Scripture to have na [uther] authoritie, but that whiche is receaved from the Kirk, to be blasphemous against God, and injuriouse to the trew Kirk, whiche alwayis heareth and obeyeth the voice of hir awin Spouse and pastour, but taketh nott upoun her to be maistres over the same.

Of Generall Counsallis, of thair Power, Authoritie, and Causes of thair Conventioun.—Cap. xx.

As we do nott raschelie dampne that whiche godlie men, assembled togidder in Generall Counsallis, lauchfullie gathered, have approved[247] unto us; so without just examinatioun dar we not resave whatsoever is obtrused unto men, under the name of Generall Counsallis: for plane it is, that as they war men, so have some of thame manifestlie erred, and that in materis of great weght and importance. So far then as the Counsall proveth the determinatioun and commandiment that it geveth by the plane word of God, so far do we reverence and embrace the same. But yf men, under the name of a Counsall pretend to forge unto us new articles of our faith, or to maik constitutionis repugnyng to the word of God, then utterlie we mone refuise the same, as the doctrin of devillis which drawis our saullis from the voice of our onlie God, to follow the doctrines and constitutionis of men. The caus, then, why [that] Generall Counsallis convened, was neather to mak any perpetuall law (whiche God befoir had nott maid,) neather yitt to forge new articles of our beleve, neather to give the word of God authoritie, mekle less to make that to be his worde, or yitt the trew interpretatioun of the same, which was not befoir by his holy will expreassed in his worde. But the caus of Counsallis, (we meane of sick as merite the name of Counsallis,) was partlie for confutatioun of heresyes, and for geving publict confessioun of thair faith to the posteritie following; whiche baith they did by the authoritie of Goddis writtin worde, and nott by any opinioun or prerogative that they could nott err, be reassoun of thair Generall assemblie: And this we judge to have bene the cheaf caus of Generall Counsallis. The other was for good policie and ordour to be constitut and observed in the Kirk, in whiche (as in the house of God) it becumis all thingis to be done decentlie and into ordour. Not that we think that ane policie, and ane ordour in Ceremonies can be appointit for all aigis, tymes, and plaicis; for as ceremonies (sick as men hes devised) ar but temporall, so may and aucht they to be changed, when they rather foster superstitioun, then that they edifie the Kirk using the same.

Off the Sacramentis.—Cap. xxi.

As the Fatheris under the Law, besydis the veritie of the sacrifices, had two cheaf Sacramentis, to witt, Circumcisioun and the Passover, the despysaris and contemnaris whairof war not reputed for Godis people; so [do] we acknawledge and confesse that we now, in the tyme of the Evangell, have two[248] Sacramentis onlie, institutit be the Lord Jesus, and commanded to be used of all those that will be reputed members of his body, to witt, Baptisme and the Supper, or Table of the Lord Jesus, called The Communioun of his body and bloode. And these sacramentis (alsweill of the Auld as of the New Testament) war institut[248] of God, not onlie to maik ane visible difference betwixt his people, and those that war without his league; but also to exercise the faith of his children; and by participatioun of the same sacramentis, to seall in thair heartis the assurance of his promeis, and of that most blessed conjunctioun, unioun, and societie, whiche the Elect have with thair head, Christ Jesus. And thus we utterlie dampne the vanitie of those that affirme Sacramentis to be nothing else but naked and bair signes. No, we assuredlie beleve, that by Baptisme we ar ingrafted in Christ Jesus to be maid partakaris of his justice, by the whiche our synes are covered and remitted; and also, that in the Supper, rychtlie used, Christ Jesus is so joyned with us, that he becumis the verray nurishement and foode of our saullis. Not that we ymagine any transsubstantiatioun of bread into Christis naturall body, and of wyne in his naturall bloode, (as the Papistis have perniciouslie taught and dampnablie beleved;) but this union and communioun whiche we have with the body and bloode of Christ Jesus in the rycht use of the sacraments, is wrocht by operatioun of the Holy Ghost, who by trew faith caryes us above all thingis that ar visible, carnall, and earthlie, and maikis us to feid upoun the body and bloode of Christ Jesus, whiche was ones brokin and schedd for us, whiche now is in the heavin, and appeareth in the presence of his Father for us. And yit, notwithstanding the far distance of place, whiche is betwix his bodye now glorifeid in the heavin, and us now mortall in this earth, yit we most assuredlie beleve, that the bread which we break is the communioun of Christis body, and the cupp which we bliss, is the communion of his bloode. So that we confesse, and undowttedlye beleve, that the faithfull, in the rycht use of the Lordis Table, so do eatt the body, and drynk the bloode of the Lord Jesus, that he remaneth in thame and thai in him: yea, that thai ar so maid flesche of his flesche, and bone of his bones, that as the Eternall Godheid hath gevin to the flesche of Christ Jesus (whiche of the awin conditioun and nature was mortall and corruptible) lyfe and immortalitie, so doeth Christ Jesus his flesche and bloode eatten and drunken by us, give to us the same prerogatives: Whiche albeit we confesse, are neather gevin unto us at that onlie tyme, neather yit by the propir power and vertew of the Sacramentis onlie; yit we affirme, that the faithfull in the rycht use of the Lordis Table hes sick conjunctioun with Christ Jesus, as the naturall man can not comprehend: yea, and farther we affirme, that albeit the faithfull oppressed be negligence, and manlie infirmitie, doeth not proffeitt so mekill as thei wold att the verray instant actioun of the Supper, yit shall it after bring furth frute, as livelie seid sawin in good ground; for the Holy Spreit, whiche can never be devided frome the rycht institutioun of the Lord Jesus, will not frustrat the faythfull of the frute of that misticall actioun. But all this, we say, cumis by trew fayth, whiche apprehendeth Christ Jesus, who onlie maikis his Sacramentis effectuall unto us; and, thairfoir, whosoever sclandereth us, as that we affirmed or beleved Sacramentis to be onlie naiked and bair signes, do injurie unto us, and speak against a manifest treuth. But this liberallie and francklie we most confess, that we maik ane distinctioun betwix Christ Jesus, in his naturall substance,[249] and betwix the elementis in the Sacramentall signes; so that we will neather wirschip the signes in place of that which is signifeid by thame; neather yit do we dispyse and interprete thame as unprofitable and vane; but do use thame with all reverence, examyning our selfis diligentlie befoir that so we do, becaus we ar assured by the mouth of the Apostle, "That sick as eat of that bread, and drynk of that cupp, unworthelie, ar guyltie of the body and bloode[250] of the Lord Jesus."

Off the Rycht Administratioun of the Sacramentis.—Cap. xxii.

That Sacramentis be rychtlie ministred, we judge twa thingis requisit: the one, That thei be ministred be lauchfull ministeris, whome we affirme to be onlie thei that ar appointed to the preaching of the worde, or into whose mouthis God hes putt some sermoun of exhortatioun, thei being men lauchfullie chosin thairto by some Kirk. The other, That thei be ministred in sic elementis, and in sic sorte as God hath appointed. Ellis we affirme, that thei cease to be rycht Sacramentis of Christ Jesus. And, thairfoir, it is, that we flye the societie with the Papisticall Kirk, in participatioun of thair Sacramentis; first, becaus thair ministeris ar no ministeris of Christ Jesus; yea, (whiche is more horrible) thei suffer wemen, whome the Holy Ghost will not suffer to teache in the congregatioun, to Baptise. And, secoundlie, Becaus thei have so adulterat, both the one sacrament and the other, with thair awin inventionis, that na pairte of Christis actioun abydeth in the originall puritie; for oyle, salt, spattle,[251] and siclyk in baptisme, are but menis inventionis; adoratioun, veneratioun, bearing throcht streittis and townes, and keaping of bread in boxes or buistis, are prophanatioun of Christis Sacramentis, and no use of the same: For Christ Jesus said, "Tak, eat, &c.; Do ye this in remembrance of me." By which wordis and charge he sanctifeid bread and wyne to be the sacrament of his body[252] and blude; to the end, that the one should be eatten, and that all should drink of the other; and not that thei should be keapt to be wirschiped and honoured as God, as the blynd Papistis have done heirtofoir, who also have committed sacriledge, stealling frome the people the one parte of the Sacrament, to witt, the blissed cupp. Moreover, that the Sacramentis be rychtlie used, it is requyred, that the end and caus why the Sacramentis war institut, be understand and observed, alsweall of the minister as of the receaveris; for yf the opinioun be changed in the receavare, the rycht use ceasseth; whiche is most evident by the rejectioun of the sacrifices, (as also yf the teachar teache[253] fals doctrin,) whiche war odiouse and abominable unto God (albeit thei war his awin ordinances,) becaus that wicked men use thame to ane other end than God hath ordeaned. The same affirme we of the sacramentis in the Papisticall Kirk, in whiche we affirme the haill actioun of the Lord Jesus to be adulterat, alsweill in the externall forme, as in the end and opinioun. What Christ Jesus did, and commanded to be done, is evident by the three Evangelistis [quho speak of the Sacrament,[254]] and by Sanct Paule: What the preast does at his altare we neid not to rehearse. The end and caus of Christis institutioun, and why the self same should be used, is expressed in these wordis,—"Do this in remembrance of me. As oft as ye shall eatt off this bread and drynk of this cupp, ye shall schaw furth, (that is, extoll, preache, and magnifie,[255]) the Lordis death till he come." But to what end, and in what opinioun the preastis say thair masses, lett the wordis of the same, thair awin doctouris and writtingis witness, to witt, that thei, as mediatouris betwix Christ and his Kirk, do offerr unto God the Father ane sacrifice propitiatorie for the synnes of the quick and the dead. Which doctrine, as blasphemous to Christ Jesus, and macking derogatioun to the sufficiencie of his onlie sacrifice, ones offered for purgatioun of all those that shalbe sanctified, we utterlie abhorr, detest, and renunce.

To Whome Sacramentis Apperteane.—Cap. xxiii.

We Confesse and acknawledge that Baptisme apperteaneth alsweall to the infantis of the faithfull, as to those that be of age and discretioun. And so we dampne the errour of [the] Anabaptistes, who deny baptisme to apperteane to children, befoir that thei have faith and understanding. But the Supper of the Lord, we confesse to apperteane onlie to sick as[256] have bene of the houshold of faith, [and] can try and examyn thame selfis, asweill in thair faith, as in thair dewtie towardis thair nychtbouris. Such as eat [and drink] at that holy table without fayth, or being at dissentioun and divisioun with thare brethren, do eat unworthelye: and thairfoir it is, that in our Kirkis our Ministeris tackis publict and particulare examinatioun of the knowledge and conversatioun of suche as are to be admitted to the table of the Lord Jesus.

Of the Civile Magistrat.—Cap. xxiv.

We Confesse and acknawledge impyres, kyngdomes, dominiounis, and cities to be distincted and ordaned by God: the powers and authorities in the same (be it of Emperouris in thair impyris, of Kingis in thair realmes, Dukis and Princes in thair dominiounis, or of otheris Magistratis in free cities,) to be Godis holy ordinance, ordeaned for manifestatioun of his awin glorie, and for the singulare proffeit and commodite of mankynd. So that whosoever goes about to tack away or to confound the haill state of civile policies, now lang establisched, we affirme the same men not onlie to be ennemyes to mankynd, but also wickedlie to feght against Godis expressed will. We farther Confesse and acknawledge, that sic personis as are placed in authoritie are to be loved, honoured, feared, and holdin in most reverent estimatioun; becaus [that] thei are the lieutennentis of God, in whose sessioun God him self doeth sitt and judge, (yea evin the Judges and Princes thame selfis,) to whome by God is gevin the sweard, to the praise and defence of good men, and to revenge and puniss all open malefactouris. Moreover, to Kingis, Princes, Reullaris, and Magistratis, we affirme that cheiflie and maist principallie the reformatioun[257] and purgatioun of the Religioun apperteanes; so that not onlie thei are appointed for civile policey, bot also for mantenance of the trew Religioun, and for suppressing of idolatrie and superstitioun whatsomever, as in David, Josaphat, Ezechias, Josias, and otheris, heychtlie commended for thair zeall in that caise, may be espyed. And thairfoir we confesse and avow, that sick as resist the Supreme power, (doing that thing which apperteanis to his charge,) do resist Goddis ordinance, and thairfoir can not be guyltless. And farther, we affirme, that whosoever deny unto thame thair aid, counsall, and conforte, while the Princes and Reullaris vigilantlie travaill in the executing[258] of thair office, that the same men deny thair help, supporte, and counsall to God, who by the presence of his lieutennent craveth it of thame.

The Giftis frelie gevin to the Kirk.—Cap. xxv.

Albeit that the word of God trewlie preached, [and] the Sacramentis rychtlie ministred, and discipline executed according to the word of God, be the certane and infallible signes of the trew Kirk; yit do we nott so meane, that everie[259] particulare persone joyned with sick ane cumpany, be ane elect member of Christ Jesus. For we acknawledge and confesse, that darnell, cokle, and chaff, may be sawin, grow, and in great abundance lye in the myddis of the wheat; that is, the reprobat may be joyned in the societie of the elect, and may externallie use with thame the benefites of the word and sacramentis; but sic being butt temporall professouris in mouth, but not in heart, do fall back and continew not to the end: and thairfoir haif thei no fruit of Christis death, resurrectioun, nor assentioun. But sick as with heart unfeanedlie beleve, and with mouth boldlie confesse the Lord Jesus, (as befoir we have said,) shall most assuredly resave these giftis; first, In this lyfe, remissoun of synnes, and that by faith onlie in Christis blude, insamekle, that albeit syne remane and continuallie abyd in these our mortall bodyes, yit it is not imputed unto us, but is remitted and covered with Christis justice. Secondlie, In the generall judgement thair shalbe gevin to everie man and woman resurrectioun of the flesche; for the sea shall geve hir dead, the earth those that thairin be inclosed; yea, the Eternall, our God, shall stretche out his hand upoun the dust, and the dead shall aryse incorruptible, and that in the substance of the [self] same flesche that everie man now bearis, to resave, according to thair warkis, glorie or punishment: for sik as now delyte in vanitie, creueltye, filthynes, superstitioun, or idolatrie, shalbe adjudged to the fyre inextinguishable, in the whiche thei shalbe tormented for ever, alsweall in thair awin bodyes, as in thair saullis, whiche now thei give to serve the devill in all abominatioun. Butt sik as continew in weall doing to the end, boldlie professing the Lord Jesus, [we constantly beleve, that they sall receive glorie, honour, and immortalitie, to reigne for ever in life everlasting with Christ Jesus,[260]] to whose glorifeid body all his Elect shalbe [made] lyke, when he shall appeir agane to judgement, and shall render up the kingdome to God his Father, who then shalbe, and ever shall remane all in all thingis, God blessed for evir: To whome, with the Sone, and with the Holy Ghost, be all honour and glorie, now and ever. Amen.

Aryse, O Lord, and lett thy ennemyes be confounded: Lett thame flye frome thy presence that hait thy godlie name: Give thy Servandis strenth to speak thy word in boldnes; and lett all Nationis atteane to[261] thy trew knowledge.

Thie Actis and Articles war red[262] in face of Parliament, and ratified be the Thre Estaitis of this Realme, at Edinburgh, the sevintene day of August,[263] the year of God J^m V^c. and threscoir yearis.

This oure Confessioun was publictlie red, first in audience of the Lordis of Articles, and after in audience of the haill Parliament; whair war present, not onlie suche as professed Christ Jesus, but also a great number of the adversaries of our religioun, suche as the foirnamed Bishoppis, and some others of the Temporall Estate, who war commanded in Goddis name to object, yf thei could, any thing against that doctrine. Some of our Ministeris war present, standing upoun thair feit, reddye to have ansuered, in caise any wald haif defended the Papistrie, and impugned oure affirmatives: but whill that no objectioun was maid, thair was a day appointed to voting in that and other headis. Oure Confessioun was redd, everie article by itself, over agane, as thei war wryttin in ordour, and the vottis of everie man war requyred accordinglie. Of the Temporall Estate onlie voted in the contrair, the Erle of Atholl,[264] the Lordis Somervaill[265] and Borthwik;[266] and yit for thair disassenting thei produced no bettir reassone, but, "We will beleve as oure fatheris beleved." The Bischoppis, (Papisticall, we meane,) spack nothing. The rest of the haill thre Estaittis, by thair publict votes, affirmed the doctrine; and many, the rather, becaus that the Bischoppis wold nor durst say nothing in the contrair; for this was the vote of the Erle Merschell,[267]—"It is long since I have had some favour unto the trewth, and since that I have had a suspitioun of the Papisticall religioun; but, I praise my God, this day hes fully resolved me in the one and the other. For seing that my Lordis Bischoppis, who for thair learing can, and for the zeall that thei should bear to the veritie, wold, as I suppose, ganesay any thing that directlie repugnes to the veritie of God; seing, I say, my Lordis Bischoppis heir present speakis nothing in the contrair of the doctrine proponed, I can nott but hold it to be the verie trewth of God, and the contrarie to be deceavable doctrine. And thairfoir, so far as in me lyeth, I approve the one and dampne the other: And do farther ask of God, that not onlie I, but also all my posteritie, may enjoy the comforte of the doctrin that this day our earis have hearde. And yitt more, I man vote, as it war by way of protestatioun, that yf any persones ecclesiasticall shall after this oppone thame selfis to this our Confessioun, that thei have no place nor credite, considdering that thei having long advisement, and full knawledge of this oure Confessioun, none is now found in lauchfull, free, and quyete Parliament to oppone thame selfis to that whiche we professe: And thairfoir, yf any of this gencratioun pretend to do it after this, I protest he be repute rather one that loveth his awin commoditie and the glorie of the world, than the trewth of God, and the salvatioun of menis saullis."

After the voting and ratificatioun of this oure Confessioun, by the haill body of the Parliament, thair war also pronunced two Actis, the one against the Masse and the abuse of the Sacramentis, and the other against the Supreamacye of the Pape;[268] the tenouris whairof followis:—

The Act against the Messe.[269]

In the Parliament haldin at Edinburgh, the tent of Julij, the year of God J^m fyve hundreth threscoir yearis, the said Parliament being continewed to the first of August nixt thairafter following, with continewatioun of dayis, upoun the twenty-four day of the said moneth of August, the Thre Estaitis then being present: The whiche day, forsamekle as Almychtie God be his maist trew and blessed worde, hes declaired the reverence and honour quhilk should be gevin to him: and, be his Sone Jesus Christ, has declaired the trew use of the Sacramentis, willing the same to be used according to his will and worde: Be the quhilk it is notour and perfitlie knawin that the Sacramentis of Baptisme and of the body and bloode of Jesus Christ, hes bene in all tymes bygane corrupted be the Papisticall Kirk, and be thair usurpit ministeris; and presentlie, notwithstanding the Reformatioun allreaddy maide according to Goddis worde, yit nottheless thair is some of the same Papis Kirk that stubburnelie perseveris in thair wicked idolatrie, sayand Messe, and Baptizand conforme to the Papis Kirk, prophanand thairthrow the Sacramentis foirsaidis, in quyett and secreatt places, regardand thairthrow nowther God nor his worde: Thairfoir it is statut and ordeaned in this present Parliament, that na maner of persone nor personis, in ony tyme cuming, administrat ony of the Sacramentis foirsaidis secreatlie, or ony other maner of way, but thei that ar admitted and havand power to that effect; nor say Messe, nor yit hear Messe, nor he present thairat, under the paine of confiscatioun of all thair goodis, [movabill and unmovabill,] and punisheing of thair bodyis at the discretioun of the Magistrattis, within whais jurisdiction sick personis happynnis to be apprehended, for the first fault; banisching of the Realme, for the secound fault; and justifieing to the dead, for the thrid falt: And ordainis all Schireffis, Stewartis, Bailleis, and thair deputtis, Provestis, and Bailleis of Burrowis, and otheris judges whatsumever, within this Realme, to taik diligent suyt and inquisitioun within thair boundis, whair ony sick usurped ministerie is used; Messe saying, or thei that beis present at the doing thairof, ratifeand and apprevand the samyn, and tack and apprehend thame, to the effect that the panis above wrettin may be execut upon thame.

Extractum de libro Parliamenti, per me, etc.

(Sic subscribitur,)
Jacobus M^cGill.[270]

The Act for Abolishing the Jurisdictioun of the Pape.[271]

In the Parliament haldin at Edinburgh, the tent day of Julij, the year of God J^m V^c lx yearis, and thairefter continewit to the first day of August nixt thairefter following, with continewatioun of dayes, upoun the xxiiij of the said moneth of August:[272] The thre Estaitis, then being present, understanding that the jurisdictioun and authoritie of the Bischope of Rome, callit the Pape, usit [with]in this Realme in tymes bypast, hes [not onlie bene contumelious to the Eternall God, but also] verry hurtsome and prejudiciall to our Soveranis authoritie, and commoun weall of this Realme: Thairfoir hes statut and ordainit, that the Bischope of Rome, [callit the Paip,] have na jurisdictioun nor authoritie [with]in this Realme in tymes cuming; and that nane of oure said Soveranis subjectis sute or desyre, in ony tyme heirefter, tytill or rycht, be the said Bischope of Rome or his sect, to ony thing within this Realme, under the panis of Barratrie; that is to say, proscriptioun, banishment, and never to bruik honour, office, nor dignitie within this Realme: And the contraveaneris heirof, to be callit befoir the Justice or his deputtis, or befoir the Lordis of the Sessioun, and punist thairfoir according to the lawis of this Realme: And the furnessaris of thame with fynance of money, and purchessaris of thair tytle of rycht, or manteaneris and defenderis of thame, sall incurr the samyn panis: And that na Bischope, nor uther Prelatt of this Realme, use ony jurisdictioun in tymes to cum, be the said Bischope of Rome's authoritie, under the paine foirsaid.

Extractum, etc.

These and other thingis ordourlie done in lauchfull and free Parliament,[273] we direct to France, to our Soveranis, Sir James Sandelandis, Lord of Sanct Johne,[274] with the Actes of the said Parliament, that by thame thei mycht be ratifeid according to the promeisse of thair Heyghness Commissionaris maid to us, as by the Contract of Peace most evidentlie may appear. Bot how the said Lord of Sanct Johne was entreated we list nott reherse; but alwyis no Ratificatioun brought he unto us.[275] But that we litill regarded, or yit do regarde; for all that we did was rather to schaw our debtfull obedience, then to bege of thame any strenth to our Religioun, whiche from God hes full powar, and neideth nott the suffrage of man, but in so far as man hath neid to beleve it, yf that ever he shall have participatioun of the lyfe everlesting. But somewhat most we answer to suche as since hes whispered, that it was but a pretended Parliament and a privye conventioun, and no lauchfull Parliament. Thair reassonis ar, the King and Quene war in France; thair was neather sceptour, sweard, nor croune borne, &c., and some principall Lordis war absent. We answer, That we rather wishe the Papistis to be quyett, nor too curiouslie to travell in that head; for it may be, that whill thei think to hurte us, thei tack the Quene and hir authoritie a great blawe, and yitt amend thame selffis nothing. For in whose defalt, we pray yow, was the Quene absent frome this Realme? We think thei will not be so schameless as that thei will blame the Protestantis thairof. Her persone was absent, and [that] to no small greaff of our hartis. But war nott the Estaitis of hir Realme assembled in hir name? Yea, had thei nott hir full power and commissioun, yea, the commissioun and commandiment of hir head the King of France, to convocat that Parliament, and to do all thingis that may be done in lauchfull Parliament, evin as yf oure Soveranis had bene thair in proper personis? Yf thei will limitat the power of princes to the places onlie whair thair bodelye presence is, it will be thocht strange; for so not onlie shall Kingis be compellit to content thame with one Realme, but also with one citie; for the bodilie presence of Kingis can no more be in diverse cities in one instant, then that thei can be in diverse Realmes. Hitherto we haif understand, that whairsoever the Counsallouris of the King, with his power and commissioun, ar assembled to do any thing at his commandiment, that thair is the Kingis sufficient presence and authoritie, whairsoever his awin body be leving at fredome and libertie. Which, yf the Papistis deny, we will find faultis with thame, and with the princes whome thei have abused, that more will annoy thame then anything that we can lose by the insufficiencie of that Parliament; whiche not the less we ar bold to affirme, to have bene more lauchfull, and more free then any Parliament that thei ar able to produce this hundreth year befoir it, or yitt any that hath ensewed since it was; for in it, the votes of men war free, and gevin of conscience: in otheris thei war bought or gevin at the devotioun of the prince. All thingis in it concluded ar able to abyde the tryall, and nott to be consumed at the prufe of the fyre. Off otheris the godly may justly call in dowbt thingis determined.

To the sweard and sceptour, nor yitt to the absence of some Lordis, we ansuere nothing; for oure adversaries know weall yneuche that the one is rather a pompe and gloriouse vane ceremonye, than a substantiall point of necessitie, requyred to a lauchfull Parliament; and the absence of some prejudges nott the poweris of the present, providing that dew advertisement be made unto thame. But now we returne to oure Historye.The Parliament dissolved, consultatioun was had, how the Kirk mycht be establissed in a good and godlie Policy, whiche by the Papistes was altogether defaced. Commissioun and charge was gevin to Mr. Johne Winram[276] Suppriour of Sanctandrois, Maister Johne Spottiswoode, Johne Willok, Mr. John Douglas Rectour of Sanctandrois, Maister Johne Row, and Johne Knox, to draw in a volume the Polecey and Disciplyn of the Kirk, as weill as thei had done the Doctrin; whiche thei did and presented to the Nobilitie, who did peruse it many dayis. Some approved it, and willed the samyn have bene sett furth be a law. Otheris, perceaving thair carnall libertie and worldlie commoditie somewhat to be impaired thairby grudged, insomuche that the name of the Book of Discipline became odious unto thame. Everie thing that repugned to thair corrupt affectionis, was termed in thair mockage, "devote imaginationis." The caus we have befoir declaired; some war licentious; some had greadelie gripped to the possessionis of the Kirk; and otheris thought that thei wald nott lack thair parte of Christis coat; yea, and that befoir that ever he was hanged, as by the Preachearis thei war oft rebuked. The cheaf great man that had professed Christ Jesus, and refuissed to subscrive the Book of Discipline, was the Lord Erskyn;[277] and no wonder, for besydis that he has a verray Jesabell to his wyffe, yf the poore, the schooles, and the ministerie of the Kirk had thair awin, his keching wald lack two parttis and more, of that whiche he injustlie now possesses. Assuredlye some of us have woundered how men that professe godlynes could of so long continewance hear the threatnyngis of God against theavis and against thair housses, and knowing thame selfis guyltie in suche thingis, as war openlie rebucked, and that thei never had remorse of conscience, neather yitt intended to restore any thingis of that, whiche long thei had stollen and reft. Thair was none within the Realme more unmercyfull to the poore Ministeris then war thei whiche had greatest rentis of the Churches. But in that we have perceaved the old proverbe to be trew, "Nothing can suffice a wreche;" and agane, "The bellie hes none earis." Yitt the same Book of Discipline was subscrived by a great parte of the Nobilitie: to witt, the Duckis Grace, the Erle of Arrane, the Erles Ergyle, Glencarne, Merschall, Menteth, Mortoun, Rothes, Lord James, now Erle of Murray; Lordis Yester, Boyd, Vchiltree; Maister of Maxwell,[278] Lord Lyndesay elder, and the Maister now Lord;[279] Baronis Drumlanryg, Lochinwar, Garleise, Bargany; Mr. Alexander Gordoun Byschop of Galloway, Alexander Campbell Deane of Murray, with a great number mo, subscrived and approved the said Book of Discipline,[280] in the Tolbuyth of Edinburgh, the twenty-sevin day of Januare, the year of God J^m V^c threscoir yearis, by thair approbatioun, in these wordis:—

"We quhilk have subscrivit thir presentis, havand advised with the Articles herein specified, and as is above mentionat, from the begyning of this Book, thinkis the samyn goode, and conforme to Goddis word in all poyntis, conforme to the notes and additionis thairto eikked; and promittis to sett the same fordwarte at the uttermost of oure poweris, providing that the Bischoppis, Abbottis, Priouris, and utheris Prelattis and beneficed men, quhilkis ellis have adjoyned thameselfis to us, bruik the revenues of thair benefices during thair lyfetymes, thei susteanyng and upholding the Ministerie and Ministeris, as is heirin specified, for preaching of the worde, and ministring of the sacramentis."

What be the contentis of the haill Book, and how that this promeise was illuded frome tyme to tyme, we will after hear.

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Schort after the said Parliament, war send from the counsall Ambassadouris to England, the Erles Mortoun and Glencarne, togidder with William Maitland of Lethingtoun youngare. The cheaf poynt of thair commissioun was earnestlie to crave the constant assistance of the Quenis Majestie of England, against all forane invasioun, and to propone the Earle of Arrane (who then was in no small estimatioun with us) to the Quene of England in mariage.[281]

That same tyme was the Castell of Sempill[282] besieged and tane, because the Lord thairof disobeyed the lawes and ordinances of the Counsall in many thingis, and especiallie in that, that he wold manteane the idolatrie of the Messe, and also that he besett the way to the Erle of Arrane, with a great gathering, as he was ryding with his accustumed companye.

The Papistis war proude, for thei looked for ane new armye from France at the nixt spring, and thairof was thair no small appearance, yf God had not otherwyse provided. For France utterlie refused the confirmatioun of the peace contracted at Leyth, wald ratifie no parte of oure Parliament, dismissed the Lord of Sanct Johne without any resolute ansure,[283] begane to gather new bandis of throte-cuttaris, and to maik great preparatioun for schippes. Thei farther send befoir thame certane practisaris (amonges whome the Lord Seatoun,[284] who had departed with the Frenche out of Leyth was one) to rouse up new trubles within this Realme. And all this came partlie of the malice of the house of Gwise, who had avowed to revenge the displeasour of thair sister, boyth upoun England and Scotland, and partlie by instigatioun of proud Beatoun, falslie called Bischope of Glasgu, of Dury, Abbot of Dumfermeling, Saulles Seatoun,[285] and Mr. John Sinklar, Dene of Restarick,[286] with suche utheris of the Frenche factioun,[287] who had openlie spokin, that thei had refused all portioun of Scotland, onless that it war under the government of a Frenche man. "Recompense thame, O Lord, as thou knowest maist expedient for thy awin glorie, and for the perpetuall schame of all tratouris to thair commoun-wealth."

The certane knowledge of all these thingis came to our earis, whairat many war effrayed; for diverse suspected that England wald nott be so fordwarde in tymes to cum, considering that thair formar expensses war so great. The principall conforte remaned with the preacheouris; for thei assured us in Goddis name, that God should performe in all perfectioun that worke in our handis, the begyning whairof he had so mychtelie mainteaned, becaus it was not ouris, but his awin; and thairfoir exhorted us that we should constantlie proceid to reforme all abuses, and to plant the ministerie of the Churche, as by Goddis word we mycht justifie it, and then committ the successe of all to our God, in whose power the dispositioun of kingdomes standis. And so we begane to do, for troubles appearing, maid us give ear to the admonitionis of Goddis servandis. And whill that we had skarslie begune agane to implore the helpe of our God, and to schaw some signes of our obedience unto his messingeris, and holy worde, lo! the potent hand of God from above send unto us a wonderfull and most joyfull deliverance: For unhappy Francis, husband to our Soverane, suddandlie perissheth of a rottin ear. But becaus the death of that child was nott onlie the cause of joy to us in Scotland, but also by it war the faythfull in France delivered, as it ware, from the present death, we think expedient to entreat the same somewhat more largelie.

These cruell and conjured ennemyes of God, and of all godlynes, the Duck of Gwyse, the Cardinall of Lorane, and thair factioun, who then at thair awin appetite plaide the tyrantis in France, had determined the destructioun[289] of all that professed the trew knowledge of Jesus Christ within that Realme. What tyranny laite befoir thei had used at Amboyse, the historie of France doth witness. Now, in Orleance, in the moneth of November, conveyned the King, unhappie Francis, the Quene oure Soverane, and the Quene Mother, the Duck of Gweise, with all his factioun, the King of Navar, and the Prince his brother.[290] So that great was the confluence of the Nobilitie; but greater was the assemblie of the murtheraris; for thair was nott a hangman in all France whiche was nott thair. The preasonis ware full of the trew servandis of God: the King of Navar and the Prince war constitut preasonaris. The Schereff of Orleance, a man fearing God, was tackin, and so war many otheris of the toune. Breiflie, thair was none that professed God or godlyness within that toune, that looked nott for the extreamitie; for the walles and yettis war nycht and day keapt with tha garnysonis of the Gwysianes: miserable men war dalie browght in to suffer judgement, but none was suffered to departe furth butt at the devotioun of the tyrantis. And so thei proceided till the tent or twelft[291] of December, when that thei thowght tyme to putt thair bloody counsall in executioun, and for that purpoise conclusioun was tackin that the King should departe of the toune, and lye at a certane place; whiche was done to this intent, that thair should no suyte be maid to the King for the saiftie of any manis lyfe, whome thei thowght worthy of death. And so was the Kingis house in Orleance broken up, his beddis, cofferis, and tapistree sent away; his awin buttis putt on, he sitting at the Messe, immediatlie thairafter to have departed, and so thair tyrannie to have begune,—when all thingis, we say, war into this readdyness to sched the bloode of innocentis, the Eternall, our God, who ever watches for the preservatioun of his awin, begane to work, and suddandlie did put his awin werk in executioun. For as the said King satt at Messe, he was suddandlie strikkin with ane aposthume, in that deaf eare that never wald hear the treuth of God; and so was he caryed to ane void house, layd upoun a palliase unto suche tyme as a cannabie was sett up unto him; whair he lay till the fyftene day of December, in the year of God J^m V^c threscoir yearis,[292] when his glorie perished, and the pryde of the stubburne heart evanished in smok. And so was the snare brokin, the tyrantis disappoynted of thair crueltye; those that war appointed to death rased, as it war out of thair graves; and we, who by our foolischnes had maid our selves slaves to strangearis, war restored agane to freedome and libertie of a free Realme.

"Oh! that we had heartis deaplie to considder what ar thy wonderouse workis, O Lord, that we mycht praise Thee in the myddest of this most obstinat and wicked generatioun, and leave the memoriall of the same to oure posterities, whiche, allace, we fear, shall forget thy inestimable benefites." The godlie in France, upoun this suddane death, sett furth in these verses ane admonitioun to Kingis:—

Ad hujus temporis Monarchas Protrepticon Carmen.[293]

The meanyng whairof is, that Charles—

The death of this King maid great alteratioun in Fraunce, England, and Scotland. France was erected in some esperance, that the tyranny of the Gwysianis should no longar ring above thame, becaus that God at unwares had brokin the staff whairupoun thei leaned. But, allace, thei war deceaved: for the simplicitie of some was so abused, that, against the lawes of the Realme, to the Quene Mother was committed regiment: which lifted up asweill the Duck of Gwyse, as the cruell Cardinall for a seassone.

The Quene of England and the Counsall, remitted our Ambassadouris with answer, "That sche wald nott marye hastelye, and, thairfoir, willed the Counsall of Scotland, and the Erle of Arrane, foirsaid, nott to depend upoun any hope thairof."[296] What motives she had, we omitt.

The pryde of the Papists of Scotland begane to be abated, and some that ever had schawin thame selfis ennemyes unto us, begane to think, and planelie to speak, (amanges whom the auld Schiref of Ayr[297] was one,) that thei perceaved God to feght for us. The Erle of Arrane him self did more patientlie abyd the repulse of the Quene of England, becaus that he was nott altogitther without hope that the Quene of Scotland bare unto him some favour. And so he wrait unto her, and send for credite a ryng, whiche the said Quene our Soverane knew well yneuch. The letter and ring war baith presented to the Quene, and of her receaved. Answer was returned to the said Erle, after the whiche he maid no farther persuyte in that mater: and yitt, not the less, he bare it heavelie in harte,[298] and more heavelie then many wold have wissed.

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The certaintie of the death foirsaid was signified unto us both by sea and land. By sea receaved Johnne Knox (who then had great intelligence both with the churches,[299] and some of the Courte of France) letteris, that the King was mortallye seak, and could nott weall eschap the death. Which letteris receaved, that same day at afternoon, he passed to the Duckis Grace, to his awin ludging at the Kirk of Feild,[300] [with] whome he fand the Lord James in conference togitther, (the Erle of Arrane was in Jedburgh,) to whome he opened such newis as he had receaved, and willed thame to be of good conforte; for, said he, the advertissare never hes yitt abused me: it is the same gentilman that first gave us knawledge of the slauchter of Hary King of France; and shew unto thame the letter, but wold nott expresse the manis name. Whill thei war reassonying in diverse purposes; and he upoun the one parte conforting thame, and thei upoun the other parte conforting him, (for he was in no small heaviness be reassone of the late death of his dear bedfellow, Marjorie Bowis,)[301] whill (we say) thei three war familiarlie commonyng togetther, thair came a messinger from the Lord Grey,[302] furth of Berwick, with letteris, assuring him of the death of the King of France. Which devulgat and noysed abrode, a generall Conventioun of the haill Nobilitie was appointed to be holdin at Edinburgh the fyvetene[303] day of Januare following, in the whiche the Booke of Discipline was perused newlie oure agane, for some pretended ignorance, be reassone thei had not heard it.

In that assemblie was Maister Alexander Andersone, sub-principall of Abirdene,[304] a man more subtill and craftye then ather learned or godlie, called, who refused to dispute in his fayth, abusing a place of Tertulliane to cloik his ignorance. It was ansuered unto him, That Tertulliane should nott prejudge the authoritie of the Holy Ghost, who, by the mouth of Peter, commandis us to geve reassone for our faith to everie one that requires the same of us. It was farther answered, That we neather required him neather yitt any man to dispute in any pointe concernyng our fayth, whiche was grounded upoun Godis word, and fully expressed within his holy Scriptures; for all that we belevit without contraversie. But we required of him, as of the rest of Papistis, that thei wald suffer thair doctrin, constitutionis, and ceremonies to come to tryall; and principallie, that the Messe, and the opinioun thairof by thame taught unto the people, mycht be laid to the squair-reull of Goddis worde, and unto the rycht institutioun of Jesus Christ, that thei mycht understand whither that thair Preacheris offended or nott, in that, that thei affirmed, "The actioun of the Messe to be expressedlye repugnyng unto the last Supper of the Lord Jesus; the sayar of it to committ horrible blasphemye, in usurping upoun him the office of Christ; the hearars to committ damnable idolatrie, and the opinioun of it conceaved to be derogatioun, and as it war, disanulling of Christis death." Whill that the said Maister Alexander denyed that the preast took upoun him Christis office, to offer for syne, as was alledged, a Messe book was produced, and in the begyning of the Canon war these wordis redd: Suscipe, Sancta Trinitas, hanc oblationem, quam ego indignus peccator offero tibi vivo Deo et vero, pro peccatis meis, pro peccatis totius EcclesiÆ vivorum et mortuorum, &c.[305] "Now, (said the reasonare,) yf to offer for the synnes of the haill Kirk was nott the office of Christ Jesus, yea, that office that to him onlie mycht, and may apparteane, lett the Scripture judge. And yf a vyle knave, whome ye call the preast, proudlie tackis the same upoun him, lett your awin hook witnesse." The said Maister Alexander ansuered, "Christ offered the propitiatorie, and that could nane do but he; but we offer the remembrance." Whairto it was ansuered, "We praise God, that ye have denyed a sacrifice propitiatorie to be in the Masse; and yet we offer to prove, that in mo then a hundreth places of your Papisticall Doctouris, this propositioun is affirmed, 'The Messe is a sacrifice propitiatorie.' But, to the secound parte, whair ye allege that ye offer Christ in remembrance, we ask, first, Unto whome do ye offer him? and nixt, By what authoritie are ye assured of weall-doing? In God the Father, thair fallis no oblivioun: and yf ye will yitt schift and say, That ye offer it nott as God war forgetfull, but as willing to apply Christis merittis to his Churche; we demand of you, What power and commandiment ye have so to do? We know that our Maister, Christ Jesus, commanded his Apostles to do that whiche he did 'in remembrance of him;' but plane it is, that Christ took bread, gave thankis, braik bread, and gave it to his disciples, saying, 'Tak ye, eat ye; this is my body whiche is broken for you. Do this in remembrance of me,' &c. Here we fynd a commandiment to tak, to eat, to tak and to drink; but to offer Christis body eather for remembrance or applicatioun, we fynd not: and thairfoir, we say, to tack upoun you ane office which is nott gevin unto you, is injust usurpatioun, and no lauchfull power." The said Maister Alexander being more then astonished, wold have schifted; but then the Lordis willed him to ansuer directlie. Whairto he ansured, "That he was better seane in philosophie, then in theologie." Then was commanded Maister Johne Leslie, (who then was Parsone of Une, and now Lord Abbote of Londoris,)[306] to ansuer to the formare argument: and he with grait gravitie begane to answer, "Yf our Maister have nothing to say to it, I have nothing; for I knaw nothing but the Cannoun Law: and the greatest reassone that ever I could fynd thair, is Nolumus and Volumus." And yitt we understand that now he is the onlie patrone of the Messe. But it is no mervall, for he understoode that he is a Preastis gett; and thairfoir we should nott wonder albeit that the auld trowane verse be trew, Patrem sequitur sua proles. The Nobilitie hearing that neather the one nor the other wold ansure directlie, said, "We have bene miserable deceaved heirtofoir; for yf the Messe may not obteane remissioun of synnes to the quick and to the dead, whairfoir war all the Abacyes so richelie doted with oure temporall landis?"

Thus much we thocht good to insert here, becaus that some Papistis ar nott eschamed now to affirme, That thei with thair reassonis could never be hearde; but that all that we did, we did by fyn force; when that the haill Realme knawis, that we ever requyred thame to speak thair judgmentis freelie, not onlie promissing unto thame protectioun and defense, but also that we should subscrive with thame, yf thei by Goddis Scriptures could confute us, and by the same word establisse thair assertionis. "But who can correct the leasingis of such as in all thingis schaw thame selves the sones of the Father of all lyes. Preserve us, Lord, from that perverst and malitious generatioun. Amen."

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At this same Assemblie was the Lord James appoynted to go to France to the Quene oure Soverane;[308] and a Parliament was appointed to begyn the twenty of Maij nixt following; for at that tyme was the returne of the said Lord James looked for. And so was that Conventioun dissolved without any other thing of importance concluded. The said Lord James prepared him for his jornay; (for albeit he past in the publict effairis, he susteaned the charge of his awin expensses; and yit thair never past fra this Realme in the cumpanye of one man so many, and so honest, throwght England to France.) Befoir he departed, he was foirwarned asweill of the danger in France, as of the Quenis craft, (not that we then suspected her nature, but that we understoode the malice of hir freindis:) he was planelie premonisshed, that yf ever he condiscended that sche should have Messe publictlie or privatlie within the Realme of Scotland, that then betrayed he the caus of God, and exponed the religioun evin to the uttermoist danger that he could do. That sche should have Messe publictlie, he affirmed that he should never consent: but to have it secreatlie in hir chalmer, who could stopp hir? The danger was schawin; and so he departed.

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The Electioun of the Superintendentis heirefter followed in this maner:[309]—

. . . . . .

The Forme and Ordour of the Electioun of the Superintendents, quhilk may serve also in Electioun of all uther Ministers. At Edinburghe the 9th of Merche 1560[310] yeiris, Johne Knox being Minister.[311]

First was made a Sermone, in the quhilk thir Heids war intreated. First, The necessity of Ministers and Superintendents. 2. The crymes and vyces that micht unable thame [of the ministrie]. 3. The vertues required in thame. And last, Quhidder sick as by publict consent of the Kyrk wer callit to sick Office, micht refuis the same.

The Sermone finisched, it was declared be the same Minister, (maker thareof,) that the Lords of Secrete Councell had given charge and power to the Kirkis of Lauthiane, to chuse Mr. Johne Spottiswode[312] Superintendent; and that sufficient warning was made be publict edict to the Kirks of Edinburghe, Linlythgow, Striveling, Tranent, Hadingtoun, and Dunbar; as also to Earles, Lords, Barones, Gentilmen, and uthers, having, or quho micht clame to have voite in Electioun, to be present that day, at that same hour; And, tharefore, inquisitioun was made, Quho wer present, and quho wer absent.

Efter was called the said Mr. Johne, quho answering; the Minister demanded, Gif ony man knew ony cryme or offence to the said Mr. Johne, that mycht unabill him to be called to that office? And this he demanded thryis. Secundlie, Questioun was moved to the haill multitude, If thair was ony uther quhome they wald put in Electioun with the said Mr. Johne. The pepill wer asked, If they wald have the said Mr. Johne Superintendent? If they wald honour and obey him as Christis Minister? and comfort and assist him in every thing perteining to his Charge? They Answerit.—We will; and we do promeis unto him sick obedience as becumethe the scheip to give unto thair Pastour, sa lang as he remains faythfull in his office.

The Answers of the Pepill, and thair consents receaved, thir Questiouns wer proponit unto him that was to be elected.

Questioun.—Seing that ye hear the thrist and desyre of this people, do ye not think yourself bound in conscience befoir God to support thame that so earnestly call for your comfort, and for the fruit of your labours?

Answer.—If anie thing wer in me abill to satisfie thair desyir, I acknowledge myself bound to obey God calling by thame.

Questioun.—Do ye seik to be promoted to this Office and charge, for ony respect of warldly commoditie, riches or glory?

Answer.—God knawes the contrarie.

Questioun.—Beleve ye not that the doctrine of the Propheits and Apostles, conteined in the buiks of the Auld and New Testaments, is the onely trew and most absolute foundatioun of the universall Kirk of Christ Jesus, insamekill that in the same Scriptures ar conteined all things necessary to be beleved for the salvatioun of Mankind?

Answer.—I verely beleve the same, and do abhorre and utterly refuis all Doctrine alleged necessary to Salvatioun, that is not expressedly conteined in the same.

Questioun.—Is not Christ Jesus Man of Man, according to the flesche, to wit, the Sone of David, the Seid of Abrahame, conceaved by the Holy Ghost, borne of the Virgin Marie his mother, the onely Head and Mediatour of his Kirk?

Answer.—He is, and without him thair is nouther salvatioun to man, nor lyfe to angell.

Questioun.—Is not the same Lord Jesus, [the] onely trew God, the Eternall Sone of the Eternall Father, in quhome all that sall be saved wer elected befoir the foundatioun of the world was layd?

Answer.—I confes and acknawlege him in the unitie of his Godheid, to be God above all thingis, blessit for evir.

Questioun.—Sall not they quhome God in his eternall councell hes electit, be callit to the knawlege of his Sone, our Lord Jesus? And sall not they, quho of purpoise are elected in this lyfe, be justified? And is not justificatioun and free remissioun of sinnes obtained in this lyfe by free grace? Sall not this glorie of the sonnes of God follow in the generall resurrectioun, quhen the Sone of God sall appeir in his glorious majesty?

Answer.—I acknawlege this to be the doctrine of the Apostles, and the most singular comfort of God's childrein.

Questioun.—Will ye not contein yourself in all doctrine within the boundes of this foundatioun? Will ye not study to promote the same, alsweill by your lyfe as by your doctrine? Will ye not, according to the graces and utterance that God sall grant unto yow, profes, instructe, and mantene the purity of the doctrine, conteined in the sacred Word of God? And, to the uttermost of your power, will ye not ganestand and convince the gaynsayers and teichers of mennis inventiouns?

Answer.—That I do promeis in the presence of God, and of his congregatioun heir assembled.Questioun.—Knaw ye not, that the excellency of this office, to the quhilk God hes called yow, requires that your conversatioun and behaviour be sick, as that ye may be irreprehensible; yea, even in the eyis of the ungodly?

Answer.—I unfaynedly acknawlege, and humilly desyre the Kirk of God to pray with me, that my lyfe be not scandalous to the glorious Evangell of Jesus Christ.

Questioun.—Becaus ye are a man compassed with infirmities, will ye not charitably, and with lawlines of spirit, receave admonitioun of your Brethrein? And if ye sall happin to slyde, or offend in ony point, will ye not be subject to the Discipline of the Kirk, as the rest of your Brethrein?

The Answer of the Superintendent, or Minister to be elected.—I acknawlege myself to be a man subject to infirmity, and ane that hes neid of correctioun and admonitioun; and tharefoir I maist willingly submit and subject my self to the hailsume disciplin of the Kirk; yea, to the discipline of the same Kirk by the quhilk I ame now called to this office and chairge; and heir in God's presens and youris do promeis obedience to all admonitiones, secretly or publickly gevin; unto the quhilk, if I be found inobedient, I confes myself most worthie to be ejected not onely from this honour, bot also frome the society of the Faythfull, in cais of my stubburnnes: For the vocatioun of God to bear charge within his Kirk, makethe not men tyrantes, nor lordis, but appoynteth thame Servandis, Watchemen, and Pastoris of the Flock.

This ended, Questioun man be asked agane of the Multitude.

Questioun.—Require ye ony farther of this your Superintendent?

If no man answer, let the Minister proceid. Will ye not acknawlege this your Brother, for the Minister of Christ Jesus? Will ye not reverence the word of God that proceids fra his mouthe? Will ye not receave of him the sermone of exhortatioun with patience, not refuising the hailsome medicine of your saules, althocht it be bitter and unpleising to the flesche? Will ye not finally, mantene and comforte him in his ministry, against all sick as wickedly wald rebell against God and his holy ordinance?

The Peple answereth.—We will, as we will answer to the Lord Jesus, quho hes commandit his Ministeris to be had in reverence, as his ambassadours, and as men that cairfully watche for the salvatioun of our saullis.

Let the Nobility also be urged with this.—Ye have heard the dewty and professioun of this your Brother, by your consentis appointit to this charge; as also the dewty and obedience, quhilk God requireth of us towards him heir in his ministry: Bot becaus that neyther of bothe are abill to performe ony thing without the especiall grace of our God in Christ Jesus, quho hes promeised to be with us present, even to the consummatioun of the world; with unfayned hairtis, let us crave of him his benedictioun and assistance in this work begun to his glory, and for the comfort of his Kirk.

The Prayer.

O Lord, to quhome all power is gevin in heavin and in eirthe, thow that art the Eternall Sone of the Eternall Father, quho hes not onely so luifit thy Kirk, that for the redemptioun and purgatioun of the same, thow hes humilled thyself to the deyth of the Croce; and thareupoun hes sched thy most innocent bluid, to prepair to thyself a Spous without spott; bot also, to retein this thy most excellent benefite in memory, hes appointed in thy Kirk, Teichears, Pastores, and Apostles, to instruct, comfort, and admonische the same: Luk upoun us mercifully, O Lord, thow that onely art King, Teicher, and Hie Priest to thy awin flock; and send unto this our Brother, quhome in thy name we have chairged with the cheif cair of thy Kirk, within the boundis of Louthiane, sick portioun of thy Holy Spreit, as thareby he may rychtly devyde thy word to the instructioun of thy flocke, and to the confutatioun of pernitious erroures, and damnable superstitiones. Give unto him, gude Lord, a mouthe and wisdome, quhareby the enemies of thy truthe may be confounded, the wolfis expellit, and driven from thy fauld, thy scheip may be fed in the wholsum pastures of thy most holy word, the blind and ignorant may be illuminated with thy trew knawlege: Finally, That the dregis of superstitioun and idolatry quhilk yit restis within this Realme, being purged and removed, we may all not only have occasioun to glorifie thee our onely Lord and Saviour, but also dayly to grow in godlines and obedience of thy most holy will, to the destructioun of the body of synne, and to the restitutioun of that image to the quhilk we wer anes created, and to the quhilk, efter our fall and defectioun, we ar renewed by participatioun of thy Holy Spirit, quhilk by trew fayth in thee, we do profes as the blissit of thy Father, of quhome the perpetuall incres of thy graces we crave, as by thee our Lord and King, and onely Bischope, we are taucht to pray, saying, "Our Father that art in hevin, &c."

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The prayer ended, the rest of the Ministers, if ony be, and Elders of that Kirk present, in signe of thair consents, sall tak the elected by the hand, and then the cheif Minister sall gif the benedictioun, as follows:—

God, the Father of our Lord Jesus Christ, quho hes comanded his Evangell to be preiched, to the comfort of his Elect, and hes called thee to the office of a Watchman over his peple, multiply his graces with thee, illuminat thee with his Holy Spirit, comfort and strenthen thee in all vertewe, governe and guyde thy ministry, to the prayse of his holy Name, to the propagatioun of Christis kingdome, to the comforte of his Kirk, and finally, to the plain dischairge and assurance of thy awin conscience in the day of the Lord Jesus; to quhome, with the Father, and the Holy Ghost, be all honour, prayse, and glory, now and ever. So be it.

The last Exhortatioun to the Elected.

Take heid to thy self, and unto the Flock comitted to thy chairge; feid the same cairfully, not as it wer of compulsioun, bot of very love, quhilk thow bearest to the Lord Jesus. Walk in simplicity and purenes of lyfe, as it becumethe the trew servand and ambassadour of the Lord Jesus. Usurpe not dominioun nor tyrranicall impyre over thy brethrein. Be not discouraged in adversity, bot lay befoir thyself the example of Propheits, Apostles, and of the Lord Jesus, quho in thair ministry susteaned contradictioun, contempt, persecutioun and deyth. Feir not to rebuik the warld of sinne, justice, and jugement. If ony thing succeid prosperously in thy vocatioun, be not puft upe with pryde; nether yit flatter thy self as that the gude succes proceided from thy vertew, industry, or cair: Bot let ever that sentence of the Apostle remane in thy hairt; "Quhat hes thou, quhilk thou hes not receavit? If thou hes receivit, quhy gloriest thou?" Comfort the afflicted, support the puir, and exhort utheris to support thame. Be not solist for things of this lyfe, bot be fervent in prayer to God for incress of his Holy Spirit. And finally, behave thyself in this holy vocatioun, with sick sobriety, as God may be glorified in thy ministry: And so sall thow schortly obtein the victory, and shall receave the crown promeised, quhen the Lord Jesus sall appeir in his glory, quhois Omnipotent Spirit assist thee and us unto the end. Amen.

Then sing the 23d Psalme.

The Ordour of the Electioun of Elderis and Deaconis in the Privie Kirk of Edinburgh, in the begynning, quhen as yet thair was no publict face of a Kirk, nor open Assemblies, bot secreit and privie Conventiounis in Houses, or in the Feilds.[313]

Befoir that thare wes ony publict face of a trew Religioun within this Realme, it pleised God of his grit mercie, to illuminat the hairts of mony privat persones, so that they did perceave and understand the abusses that wer in the Papisticall Kirk, and thareupoun withdrew thameselfis from participatioun of thare idolatrie. And becaus the Spirit of God will never suffer his awne to be idle and voyde of all religioun, men began to exercise thameselfis in reading of the Scriptures secreitly within thair awne houses; and varietie of persones culd not be keipt in gud obedience and honest fame, without Oversiers, Elders, and Deacones: And so begane that small flocke to put thameselfis in sick ordour, as if Christ Jesus had planely triumphed in the middes of thame by the power of his Evangell. And thay did elect sum to occupie the supreame place of exhortatioun and reading, som to be Elderis and helperis unto thame, for the oversight of the flocke: And some to be Deacones for the collectioun of almes to be distributed to the poore of thair awne bodie. Of this small begyning is that Ordour, quhilk now God of his grit mercie hes gevin unto us publictlie within this Realme. Of the principalls of thame that wer knowne to be men of gude conversatioun and honest fame in the privy Kirk, wer chosen Elders and Deacones to reull with the Minister in the publike Kirk; quhilk burdene thay patiently susteaned a yeir and mair: And then, becaus they could not (without neglecting of thair awen private houses) langer wait upoun the publict charge, they desyred that they micht be releaved, and that uthers micht be burdeined in thair roume: Quhilk was thocht a petitioun ressonabill of the haill Kirk. And tharefore it was granted unto thame, that thay sould nominat and gif up in electioun sick personages as thay in thair consciences thocht maist apte and abill to serve in that charge; provyding that they sould nominate double moe personis then war sufficient to serve in that charge, to the end that the haill Congregatioun micht have thair free vote in thair Electioun.

And this Ordour hes bene ever observed sen that tyme in the Kirk of Edinburgh; that is, that the auld Sessioun befor thair departure, nominat twenty-four in Electioun for Elders, of quhom twelve ar to be chosen, and thirty-two for Deacounes, of quhome sixteen ar to be elected; quhilk persones ar publictly proclaimed in the audience of the haill Kirk, upoun a Sonday befoir none, efter sermone; with admonitioun to the Kirk, that if ony man knaw ony notorious cryme or caus that micht unabill ony of these persones to enter in sick vocatioun, that they sould notifie the same unto the Sessioun the next Thursday: Or if ony knaw any persones mair abill for that charge, they sould notifie the same unto the Sessioun, to the end that na man eyther present or absent (being ane of the Kirk) suld complayne that he was spoyled of his liberty in electioun.

The Sonday following befoir none, in the end of the Sermone, the hole Communicants ar commandit to be present efternone, to gif thair votes, as they will answer befoir God, to sick as they esteme most abill to beir the charge of the Kirk with the ministers. The votes of all being receaved, the scroles of all ar delyvered to any of the ministers, quho keips the same secreit fra the sicht of all men till the next Thursday; and then in the Sessioun he produces thame, that the voites may be counted, quhare the moniest voites, without respect of persones, have the first place in the Eldership, and so proceiding till the number of twelve be compleit; so that if a puir man exceid the riche man in votes, he preceids him in place; and it is called the first, secound, and thrid Elder, even as the votes answereth. And this same is observed in the electioun of Deaconis.

The Fryday efter the jugement is tane quhat persones ar elected for Elders and Deacones to serve for that yeir; the minister efter his sermone, reids the same names publictly, and gives commandment openly, that sick persones be present the next Sonday at sermone befoir none, in the place to be appointed for thame, to accept of that charge that God by plurality of votes had layd upoun thame. Quho being conveined, the Minister efter sermone reids the names publictly, the absents (if ony be) ar noted, and these quho ar present ar admonisched to consider the dignity of that vocatioun, quhareunto God hes called thame; the dewty that they aucht to the pepill; the danger that lyes upoun thame, if they be found negligent in thair vocatioun: And finally, the dewty of the people towards the persons elected. Quhilk being done, this Prayer is red:—

The Prayer in the Electioun of the Elderis.

O Eternall and everlasting God, Father of our Lord Jesus Christ, quho, of thy infinite gudeness and mercy, hes chosin to thy self a Kirk of the lost seid of Adame, quhilk thow hes ever reulled by the inspiratioun of thy Holie Spirit; and yet not the less, hes always usit the ministry of men, alswell in preiching of thy word, and administratioun of thy sacraments, as in gyding of thy flock, and provyding for the puir within the same, as in the Law, Propheits, and in thy glorious Evangell we have witnesses: Quhilk ordour, O Lord, thow of thy mercie hes now restoired unto us agane efter that the publict face of the Kirk hes bene deformed by the tyrany of that Romane Antichrist. Grant unto us, O hevinly Father, hairts thankfull for the benefites quhilks we have receaved, and give unto these our brethrein, elected unto thir charges within thy Kirk, sick abundance of thy Holie Spirit, that they may be found vigilant and faythfull in that vocatioun, quharunto thow of thy mercy hes callit thame. And albeit, O Lord, these small begynings ar contemned of the proude world, yet, O Lord, do thow for thy awne mercies sake, bless the same in sick sorte that thy godlie name may be glorified, superstitioun and idolatry may be ruited out, and vertue may be planted, not onely in this generatioun, bot also in the posterity to cum. Amen. Grant us this, mercifull Father, for Christ Jesus thy Sones saik, in quhose name we call unto thee, as he hes taucht us, saying, Our Father, &c.

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And so efter the rehersall of the beleif, efter the quhilk sall be sung this portioun of the 103 Psalme, ver. 19. The hevins hie ar maid the seat,[314] and so forth to the end of that Psalme. Efter the quhilk sall this schort Admonitioun be given to the elected:—

Magnifie God, quho hes of his mercy callit yow to ruill within his Kirk: Be thankfull in your vocatioun: Schaw yourselfis zealous to promote verity: Feir not the faces of the wicked, bot rebuik thair wickitnes: Be mercifull to the puir, and support thame to the uttermost of your power; and so sall ye receave the benedictioun of God, present and everlasting. God save the Kingis Majestie, and gif unto him the Spirit of sanctificatioun in his young age: Blesse his Regent, and sick as assist him in upricht counsaill, and eyther fruitfully convert, or suddanely confound the enemies of trew religioun, and of this afflicted Comoun-welthe. Amen.As the servandis of God uprychtlie travellit to haif vice punissit and verteu plantit, so did the Devill ever steir up some in the contrair of baith. Thair was a law maid aganis fornicatouris and adulteraris,[315] that the ane and the uther suld be cartit throcht the townis, and so banissit, till that thair repentance wes offerit and receavit. And albeit this wes nott the severitie of Goddis law, especiallie aganis adulteraris, yet wes it a greit brydill to malefactouris; quhairat the wickit did wonderouslie storme. It chancit that ane Sandersoun, a fleschour, wes deprehendit to haif put away his lauchfull wyffe, (under cullour that he was lauchfullie partit efter the maner of the Papisticall religioun,) and haid takin to him ane uther in [his] housse. The complaynt and sclander proponit to the Kirk, and tryall takin that he wes nott maryit with the secund woman, nather that he wes able to prove that he wes devorcit by any ordour of law from the first, he wes committit in the handis of the Magistratis, quha, according to the lawis, commandit him to be cartit. Bot the raschall multitude, enflambit be some ungodlie craftismen, maid insurrectioun, brake the carte, boistit the officiaris, and tuke away the malefactour. This wes the begyning of farther evillis, as we will efter heir.

In the meantyme, quhill Lord James (we say) wes in France, thair came ane Ambassadour frome France,[316] subornit, na doubt, with all craft that mycht truble the Estait of the Religioun. His demandis wes 1. That the league betwix us and Ingland suld be broken: 2. That the ancient league betwix France and Scotland suld be renewit: And, 3. That the Bischops and Kirkmen suld be reponit in thair formair places, and be sufferit to intromet with thair levingis. The Counsall delayit answer to the Parliament appoyntit in May. In the meantyme the Papistis of Scotland practisit with him. The Erlis of Huntlie, Atholl, Bothwell, and utheris, intendit to haiff takin Edinburgh befoir the said Parliament. The haill Bischoppis assemblit, and held counsall in Striveling. Some quhispering thair wes, that the Duke and the Bischop of Sanctandrois were too familiare; and some feared that the auctoritie of the Quene suld haif bene usurpit, be ressone of her absence, and that the Duke wes secound persone, for thairat haid some of his preissit immediatlie efter the death of the King of France. The Protestantis thairof advertised, preventit thame, and came to Edinburgh. The Erle of Arrane stude constant with his brethrene. Thair war some that cairfullie and panefullie travellit that nathing prejudiciall to the Quenis auctoritie, suld be done in absence of the Lord James; to quhom the Quene hes recompensit evill for gude service. Maister James Makgill,[317] in that poynt did baith stoutlie and treulie; for Johne Knox and he war than fallin in familiaritie, in quhilk thay yet contineu, 20 Octobris 1567,[318] be ressone that the said Maister James haid embrasit the Religioun, and professit it publiclie.

The Papistis and Bischoppis, dissapoyntit of thair principall purpose and interpryse did yet mak broillie for trouble; for the raschall multitude war stirred up to mak a Robene Hude,[319] quhilk enormitie wes of mony yeiris left and dampnit by statute and act of Parliament. Yit wald thay nott be forbiddin, bot wald disobey and truble the Towne, especiallie upone the nycht. Quhairat the Baillies offendit, tuke fra thame some swerdis and an enseynze, quhilk wes occasioun that thay that same nycht maid a mutinye, keippit the portis of the towne, and intendit to have persewit some men within thair awin housses; bot that, upoun the restitutioun of thair swerdis and enseynze, wes stayit. Bot yit thay ceassit nott to molest, alsweill the inhabitantes of Edinburgh as diverse countrey men, taking frome thame money, and threitnyng some with farder injureis. Quhairwith the Magistratis of the towne, heychtlie offendit, tuke mair diligent heid to suche as resortit to the towne, and so apprehendit ane of the principall of that misordour, namit Gillone,[320] a cordinare, quhome thai put to ane assisse; [and being convicted, for he could not be absolved,][321] (for he wes the cheif man that spoillit Johnne Mowbray of ten crownis of the Sone,) thai thocht to have execute jugement upone him, and so erected a jebbete beneath the Croce. But, quhidder it came by pactioun with the Provest and some uther, or by instigatioun of the Craftismen, quha ever haif bene bent too muche to mayntene suche vanitie and ryotousnes, we fullie knaw nott, but suddandlie thair did ryse a tumult; the Tolbuyth wes brokin up, and not onlie the said Gillone, quho befoir wes dampnit, wes violentlie takin furth, bot also all uther malefactouris wer set at fredome; the jebbete wes pullit downe, and dispitfullie brokin; and thairefter, as the Provest and some of the Counsall assemblit to the Clerkis[322] chalmer for consultatioun, the haill rascall [multitude] bandit togidder, with some knawin unhonest[323] craftismen, and intendit invasioun of the said chalmer. Quhilk perceavit, the Provest, and such as wer in his cumpany, past to the Tolbuyth, suspecting nothing that thai wald haif bene sa enragit that thai wald mak new persute, efter that thai had obtenit thair intent: Bot thai wer suddandlie deceavit, for from the Castelhill thai come with violence, and with stanis, gunnis, and such uther weaponis as thei had, began to assault the said Tolbuyth, ran at the dure of it, quhilk that parte by stanis cast from above, and partlie by a pystoll schott by Robert Norwell, quhilk hurt ane Twedy, thai wer repulsit [fra the door]; bot yit ceassit not thai to cast and schute in at the wyndowis, threitnyng deith to all that war within. And in verray deid the malice of the craftismen, quho wer suspectit to be the occasioun of that tumult, bare na gude will to dyvers of thame that wes with the Provost.

The argumentis that the Craftis wer the caus of that uproire, besydis thair first misordour that thai haid usit befoir, in tackin Sandersoun from the exectioun of punishment, are twa. The formar, Archibald Dewar, Patrik Schange, with uther five deaconis [of the craftis] come to Johnne Knox, and willit him to solist the Provest and the towne to delay the executioun: quho did answer, "That he haid sa oft solistit in thair favouris, that his awin conscience accusit him, that thai usit his labouris for na uther end, bot to be a patrone to thair impietie." For he haid befoir maid intercessioun for William Harlaw, James Frissall, and utheris, that wer convict of the formare tumult. Thai proudlie said, "That gif it was not stayit, bayth he and the Baillies suld repent it." Quhairto he answerit, "He wald not hurt his conscience for ony feir of man." And sa thai departit; and the tumult (as said is) immediatlie thairefter did aryse. The secund argument is, the tumult continewit fra twa at efter none till efter aucht at nycht. The Craftismen wer requyrit to assemble them selfis togidder for deliverance of thair Provest [and Baillies]; bot thai past to thair foure houris penny, and in thair jesting said, "Thai will be Magistratis allone, latt thame reule the multitude allone." And sa, contrair to the ayth that thai haid maid, thai denyit thair assistance, counsall, and conforte to thair Provest and Baillies; quhilk ar argumentis verray probable, that the said tumult raise by thair procurement. The end heirof was, that the Provest[324] and Baillies wer compellit to gif thair handwrittis, that thai suld never perseu ony of thame that war of that tumult, for ony cryme that wes done in that behalf. And this wes proclamet at the Croce efter nyne houris at nycht; and sa that truble quyetted. Bot the Nobilitie avowit, that thai suld not spare it; and sa a greit nomber of that factioun war absent frome the towne, till the arryvall of the Quene. The haill multitude wer haldin excomunicat, and war admittit to no participatioun of the sacramentis, unto suche tyme as thai satisfied the Magistratis, and maid humble sute unto the Kirk.

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Off the deith of the Quene Regent, we haif befoir spokin,[325] but of hir buriall wes nothing herd; and it may appeir that suche matteris are unworthy of remembrance. Bot and gif all thingis salbe rychtlie weyit, we sall perceave Goddis just jugementis, how secreit that ever thai be. Befoir, we herd[326] the barbarous inhumanitie that wes usit at Leyth by the Frenche, quha exponed the naked carcasis of the slane, as it war in a spectacle, dispiting God. We herd, that this Quene Regent rejosit at the sycht; bot hir joy was suddandlie turned in sorrow, as we haif herd. The questioun wes moved of hir buriall. The Precheouris boldlie ganestude, that ony superstitious rytes suld be usit within that Realme, quhilk God of his mercy had begun to purge. And sa conclusioun wes takin, that hir buriall suld be deferred till farther advisement; and sa scho wes lappit in a cope of leid, and keipit in the Castell, fra the nynt of Junij,[327] unto the nyntene of October, quhen scho by pynouris wes caryed to a schip, and sa caryed to France. Quhat pompe wes usit thair, we nather herd nor yit regard. Bot in it we se, that scho that delited that utheris lay without buryall, gat it nether sa sone, as scho hir self (gif scho haid bene on the counsall in hir lyff) wald have requyred it, nather yit sa honorable in this realme, as sometymes scho lukit for. It may chance be a prognostication that the Guisians blude can nocht haif lang rest within this Realme.

The Papistis, a little befoir the Parliament, resorted in diverse bandis to the towne, and began to brag, as that thai wald haif defaced the Protestantes. Quhilk thing perceaved, the brethrein assemblit togidder, and yeid[328] in such cumpanyes, and that in peciable maner, that the Bischoppis and thair bandis forsuyk the calsay. The brethrene understanding quhat the Papistis meant, convenit in counsall in the Tolbuyth of Edinburght, the xxvij of May, the yeir of God J^m V^c thre scoir and ane yeir; and efter consultatioun, concludit, that ane humble Supplicatioun suld be presentit unto the Lordis of Secreit Counsall, and unto the haill assemblie, that then wes convenit, in the quhilk suld thir subsequent heidis be required, and a law to pas thairupoun.

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First, That Idolatrie, and all monumentis thairof, suld be suppressit throwout the haill realme; that the sayaris, heiraris, mayntenaris, and usaris of the Messe, suld be punischit according to the Act of Parliament, as said is.

2. That speciall and certane provisioun be maid for the sustentatioun of the Superintendentes, Ministeris, Exhorters, and Readers. That Superintendentes and Ministeris suld be planted quhair nane war. That punyschment suld be appointed for suche as dissobeyid or contemned the Superintendentes in thair functioun.

3. That punischment may be appoynted for the abusaris of the sacramentis, and for the contempnaris of the same.

4. That na letteris of the Sessioun be gevin to answer or pay to ony persoun thair teyndis, without especiall provisioun, that the parrochinaris retene sa mekle in thair awin handis, as is appoynted to the ministrey; and that all suche as ar ellis gevin be called in, and dischargit; and lykewise that na Schireffis gif preceptis to that effect.

5. That nather the Lordis of Sessioun, nor ony uther Jugis, proceid upone suche preceptis or warnyngis, past at the instance of thame that of lait haif obtenit fewis of vicaragis, and personagis,[329] manses, and kirkyardis; and that sex aikkeris (gif so muche thairbe) of the gleib, be alwayis reserved to the minister, according to the appointment of the Buke of Disciplyne; and that everie minister may haif letteris thairupoun.

6. That na letteris of the Sessioun, nor [any] utheris tak place, quhill the stipendis contened in the Buke of Disciplyne, for sustentatioun of the ministeris, be first consignat in the handis, at the leist, of the principallis of the parochinaris.

7. That punischement be appoyntit aganis sik as purchess, bringis hame, or executis within this Realme, the Paipis Bullis.

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The tennour of the Supplicatioun wes this:—

Pleis your Honouris, and the wisdomes of suche as ar heir presentlie convenit with yow in Counsall, to understand, that by mony argumentis we perceave quhat the pestilent generatioun of that Romane Antichrist within this Realme pretendis; to wit, that thai wald of new erect thair idolatrie, tak upone thame to impyre abufe our conscience, and so to command us, the trew subjectis of this Realme, and suche as God of his mercy hes (under our Soverane) subjected unto us, in all thingis to obey thair appetitis. Honestie cravis, and conscience movis us, to mak the verray secreittis of oure hertis patent to youre Honouris in that behalf; quhilk is this, "That befoir that ever thai tyrantis and dumb doggis impyre abufe us, and abufe suche as God hes subjected unto us, that we the Barronis and Gentilmen professing Christ Jesus within this Realme, ar fullie determined to hasard lyffe, and quhatsoever we haif received of our God in temporall thingis." Most humblie thairfoir beseiking your Honouris, that suche ordour may be takin, that we haif nott occasioun to tak agane the swerd of just defence into oure handis, quhilk we haif willinglie (efter that God hes gevin victorie, bayth to your Honouris and us) resignit ovir in your handis; to the end, that Goddis Evangell may be publiklie within this Realme preached; the trew Ministeris thairof resonabillie sustened; Idolatrie suppressed, and the committaris thairof punissit, according to the lawes of God and man. In doing whairof, your Honouris sall find us, nott onlie obedient unto yow in all thingis lauchfull, but also reddy at all tymes to bring under ordour and obedience, suche as wald rebell aganis your just authoritie, quhilk, in absence of our Soverane, we acknawlege to be in your handis. Beseiking your Honouris, with uprycht jugement and indifferencie, to luyk upone thir oure few Articles, and, by thir oure brethrein, to signifie unto us suche answer agane, as may declair your Honouris worthy of that place, quhairunto God (efter some dangeris sustened) in his mercy hes called yow. And lett thir ennemeis of God assure thameselfis, that gif your Honouris put nocht ordour unto thame, that we sall schortlie tak suche ordour, that thai salbe nather abill to do quhat thai list, nather yit to leif upone the sweit of the browis of suche as ar na debteris unto thame. Lett your Honouris conceave na thing of us, bot all humble obedience in God. Bott let the Papistis be yitt anys agane assured that thair pryid and idolatrie we will not suffer.

(Directed fra the Assemblie of the Kirk, the 28th[330] of Maij 1561, and send by thir brethrein,[331] the Maister of Lindesay, the Laird of Lochinvar,[332] the Laird of Pharnyhirst, the Laird of Quhittingham, Thomas Menzies Provest of Abirdene, and George Lowell burges of Dundee.)

Upone the quhilk requeist and Articles, the Lordis of Counsall foirsaid maid ane act and ordinance answering to everie heid of the foirsaid Articles,[333] and commandit letteris to be answerit thairupon, quhilk diverse ministeris raysit, as in the buykis of Secreit Counsall is yit to be found. And thus gat Sathan the secund fall, efter that he haid begun to truble the estait of the religioun, ones establissit by law. His first assault wes by the raschall multitude, opponying thame selfis to the punischement of vice: The secound wes, by the Bischoppis and thair bandis, in quhilk he thocht uterly to haif triumphit; and yit he in the end prospered wer[334] then ye haif herd.

For in this meyntyme, returnit fra France the Lord James,[335] quha, besyid his greit expensis, and the lose of ane box quhairin wes his secreit poise, eschapit a desparit danger in Pareise: for, his returning from our Soverane (quha then lay with the Cardinall of Lorane at Reims) understood[336] of the Papistis at Pareise, thai haid conspired some tresonable act aganis him; for thai intendit ather to besett his hous by nycht, or ellis to have assaulted him and his company as thai walkit upoun the streittis. Quhairof the said Lord James advertist by the Ryngrave,[337] by ressone of auld familiaritie quhilk wes betwix thame in Scotland, he tuke purpoise suddenlie and in gude ordour to depart from Pareise; as that he did, the secund day efter that he arrived thair. And yit culd he not depart sa secreitlie, bot that the Papistis haid thair prevy ambusches; for upone the Pont of Change[338] thai haid prepared ane processioun, quhilk met the said Lord and his cumpany evin in the teith; and knawing that thai wald not do the accustumat reverence unto thame and thair idolis, thai thocht thairupone to haif picked a quarrell; and sa as ane part passed by, without moving of hatt to ony thing that wes thair, thai haid suborned some to crye "Hugenottis," and to cast stanis. Bot God disapoynted thair interpryse; for the said Ryngraife, with other gentilmen, being with the Lord James, rebuykit the fulische multitude, and over raid some of the formaist; and sa the rest war dispersit; and he and his cumpany saiflie eschapit, and come with expeditioun to Edinburgh, quhill that yit the Lordis and assemblie wer togither, to the greit comfort of many godlie hertis, and to na litile astonischement of the wicked: for, fra the Quene oure Soverane he brocht letteris to the Lordis, praying thame to intertenye quyetnes, and to suffer na thing to be attemptit aganis the Contract of peace quhilk wes maid at Leyth, till her awin hame-cuming, and to suffer the religioun publictlie establissit to go fordward, &c. Quhairupone the saidis Lordis gaif answer to the Frenche Ambassadour, a negatyve to everie ane of his petitiouns.[339]

And First, That France haid not deserved at thair handis, that ather thai or thair posteritie, suld enter with thame agane in ony league or confideracie, offensive or defensive, seying that sa tratrouslie and crewallie, thai haid persecuted thame, thair Realme and liberteis, under pretense of amitie and mariage.

Secundlie, That besydis thair conscience, thai culd not tak suche a warldlie scheme, as without offence committit, to breke the league, quhilk in Goddis name thai haid maid with thame, quhom he haid maid instrumentis to set Scotland at fredome from the tyranny of the Frenche, at the leist of the Guisians and thair factioun.

And last, That suche as thai callit Bischoppis and Kirkmen, thai knew nather for pastouris of the Kirk, nather yit for ony just possessouris of the patrimonye thairof; bot understude thame perfitlie to be wolves, theaves, murtheraris, and idill-belleis: And thairfoir, as Scotland haid forsakin the Pape and Papistrie, sa culd thai not be debttouris to his fore-sworne vassallis.

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With thir answeris departit the said Ambassadour.[340] And the Lordis of Secreit Counsall maid ane act, that all places and monumentis of ydolatrie suld be destroyit.[341] And for that purpose wes directed to the West, the Erle of Arrane, having joyned with him the Erlis of Argyle and Glencarne, togidder with the Protestantes of the West: quha burnt Paislay,[342] (the Bischope [of Sanctandrois, quha was Abbot thareof,[343]] narrowlie eschapit,) kest doun Failfurd,[344] Kilwynnyng,[345] and a part of Corsragwell.[346] The Lord James wes appointed to the North, quhair he maid sick reformatioun, as nathing contentit the Erie of Huntlie, and yet seemed he to approve all thingis. And thus God sa potentlie wrocht with us, sa lang as we dependit upone him, that all the warld mycht se his potent hand to mayntene us, and to feght aganis oure ennemeis; yea, most to confound thame, quhen that thay promest to thame selfis victory without resistance. "Oh! that we suld rychtlie considder the wonderouse werkis of the Lord oure God."

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In the Treatye of Peace contracted at Leyth, thair war contened certane heidis that requyred the ratificatioun of baith the Quenis. The Quene of Ingland, according to hir promese, subscriptioun, and seill, without ony delay performit the same,[347] and sent it to oure Soverane by hir appoynted officiaris. Bot our Soverane (quhidder because hir awin craftie nature thairto moved hir, or that hir Uncles cheiff counsallouris sa wald, we knaw not) with mony delatouris frustrat the expectatioun of the Quene of Ingland; as by the copy of a Letter, sent from the Ambassadour of Ingland to his Soverane,[348] we may understand.

At Pareis, the xxiij of Junij 1561.

"The xviij of this present Junij, I send Sommer[349] to the Quene of Scottis for audience, quha appoyntit me to come to hir the same day efter denner; quhilk I did. To hir I did [remember] youre Majesteis hertlie recommendations, and declarit unto hir your Majesteis lyik glaidsomnes of hir recoverye of hir lait seikness, quhais want of helth, as it wes grevouse unto youre Majestie, so did yow congratulat and greitlie rejoise of the gude termes of helth scho wes presentlie in. After these offices, I put hir in remembrance agane quhat haid passed from the begynning, in the mater of youre Majesteis demand of hir ratificatioun, according to the proporte[350] of the said Treatie, alsweill by me at the first, as efterwart by my Lord of Bedfurd at his being heir, and alsua followed sensyne agane be me in audience, and by my letter to hir being in Lorane: adding heirto youre Majesteis farther commandiment; and recharge to me agane, presentlie to renew the same demand, as befoir haid bene done."

The said Quene maid answer: "Monsieur l'Ambassadour, I thank the Quene, my gude-sister, for this gentle visitatioun and congratulatioun of this my recoverye; and thocht I be not yit in perfite helth, yit I thank God I feill my self in verray gude[352] in the cuming to. And for ansuer to youre demand, (quod sche,) of my ratificatioun, I do remember all thai thingis that yow haif recited unto me; and I wald the Quene, my gude-sister, suld think that I do respect the resolute ansuer in this mater, and performyng thairof, untill suche tyme as I may have the advyses of the Noblis and Estaitis of my awin Realme, quhilk I trust sall not be lang a doing; for I intend to mak my voyage thither schortlie. And thocht this mater (quod scho) dois twiche me principallie, yit dois it also twiche the Noblis and Estaitis of my Realme too; and thairfoir it salbe meit, that I use thair advyses thairin. Heirtofoir, thai haif semed to be greved that I suld do ony thing without thame; and now thai wald be mair offendit gif I suld proceid in this mater of my self, without thair advyses. I do intend (quod scho) to send Monsieur Dosell[353] to the Quene youre Maistres, my gude-sister, quho sall declair that unto hir from me, that, I trust, sall satisfie hir; by quhom I will gif hir to understand of my jurnay into Scotland. I meyne to embarque at Calice. The King hes lent me certane galeis and schippis, to convoy me hame; and I intend to requyre of my gude-sister those favouris that princes usis to do in those cases. And thocht the termes quhairin we haif heirtofoir [been], hes bene some quhat hard,* yet, I trust that from hensfurth we sall accord togidder as cousignes and gude nychtbouris. I meyne (quod scho) to reteir all the Frenche men furth of Scotland, quho hes gevin jelose to the Quene, my gude-sister, and miscontentment to my subiectis; so as I will leve nathing undone to satisfie all parties, trusting the Quene, my gude-sister, will do the lyke, and that from hensfurth none of my disobedient subjectis (gif thair be ony suche) sall fynd ayd or supporte at hir handis."

I answered, "That I was nocht desyrous to fall in the discours how those hard termes first beganne, nor by quhat meanys thai wer nurischit; becaus thairin I most charge some partie with injurie, and perrel offered to the Quene my maistres, quhilk wes the verray ground of those materis: Bot I wes weill assured thair culd be no better occasioun offered to put the formar unkyndnes in forgetfulnes, than by ratifyeing the Treatie of Peace, for that suld repay all injureis past. And Madame, (quod I,) quhair it plesis yow to suspend the Ratificatioun, untill yow haif the advyses of the Nobles and Estatis of youre Realme, the Quene my maistres dois nothing doubt of thair conformitie in this mater, becaus the Treatie wes maid by thair consentis."

The Quene answered, "Yea, by some of thame, but not by all. It will appeir, quhen I cum amangis thame, quhidder thai be of the same mynd that yow say thai wer than of, [or no:] Bot of this I assure yow, Monsieur l'Ambassadour, (quod scho,) I, for my parte, am verray desyrouse to haif the perfite and the assured amitie of the Quene, my gude-sister, and will use all the meanis I can to geve hir occasioun to think that I meane it in deid."

I answered, "Madame, the Quene my maistres, yow may be assurit, will use the lyik towardis yow, to move yow to be of the same opinioun towardis hir."

"Than (said scho) I traist the Quene your maistres, will not support nor encurage none of my subjectis to continew in thair disobedience, nor to tak upone thame thingis that appertene not to subjectis."—[This we mon answer heir: It appertenis to subjectis to wirschip God as he hes commandit, and to suppres idolatrie, by quhomsoevir it be erected or mayntened.][354]

"Yow knaw, (quod scho,) thair is moche ado in my Realme about materis of religioun; and thocht thair be a greittar nomber of a contrarie religioun unto me then I wald thair war, yit thair is na ressone that subjectis suld gif a law to thair Soverane, and speciallie in materis of religioun, quhilk, I feare, (quod scho,) my subjectis sall tak in hand."—[Answer for the parte of Scotland: and gif sa thai haid done, thai haid eschapit Goddis indignatioun, quhilk hes bene felt, and still hingis over this Realme, for the idolatrie and other abominationis committit in the same, quhilk sall not ceise till that it be suppressit.][355]

I answerit, "Madame, youre realme is in na uther caise at this day, than all uther realmes of Christiandome ar; the prufe quhairof you see verefied in this realme: and you see quhat grit difficultie it is to gif ordour in this mater, thocht the King and all his Counsall be verray desyrouse thairunto. Religioun is of the grittest force that may be. You haif bene lang out of your awin realme, so as the contrarie religioun to youris hes wone the upper hand, and the grittest parte of youre realme. Youre Mother wes a woman of greit experience, of deip dissimulatioun, and keipit that Realme in quyetness, till scho begane to constraine[356] menis consciences; and as you think it unmeit to be constranit by your subjectis, so it may lyk you to considder, the mater is also intollerabill to thame to be constraynit by you in materis of conscience; for the dewtie deu to God can not be gevin to ony uther without offence of his Majestie." "Quhy, (said scho,) God dois command subjectis to be obedient to thair Princes, and commandis Princes to reid his law, and governe thairby thame selfis and the peple committit to thair chargis." Answer, "Yea, Madame, (quod I,) in those thingis that be not aganis his commandimentis." "Weill, (quod scho,) I will be plane with you: the Religioun that I profess, I tak to be maist acceptable to God: and, in deid, neither do I knaw nor desire to knaw any uther. Constancie dois become all folkis weill; but none better than Princes, and suche as have reull over Realmes, and speciallie in materis of Religioun." [The Turk is als constant in his Alcoram, as the Paip and his sect ar in his constitutionis.][357] "I haif bene brocht up, (quod scho,) in this Religioun; and quho mycht creditt me in ony thing gif I suld schaw my self lycht in this case; and thocht I be young and nott weill learned, yitt haif I herd this mater oft disputed by my Uncle my Lord Cardinall, with some that thocht thai could say somquhat in the mater; and I fand thairin na grit ressone to change my opinioun." [Neather yitt did Caiaphas, quhen Christ Jesus did reassone in his presence: Bot quhat wes the Cardinall compelled to confesse at Poysie?][357]

"Madame, (quod I,) gif you will juge weill in that mater, you mon be conversant in the Scriptures, quhilk ar the tuichstone to try the rycht from the wrang. Paradventure, you ar so partiallie affected to your Uncle's argument, that you culd not indifferentlie considder the uther partie. Yit this I assure you, Madame, (quod I,) your Uncle my Lord Cardinall, in conference with me about these materis, hes confessed, that thair be grit errouris and abuses come into the Kirk, and grit disordour in the Ministeris and Clargye; insomuche that he desyred and wisched that thair mycht be a reformatioun of the ane and of the uther." "I have oftyne tymes hard him say the lyik," (quod scho.) Than I said, "Weill, I trust God will inspyre all you that be Princes, that thair be some gude ordour tackin in this mater, so as thair may be one unitie in Religioun throcht all Christiandome."

"God grant, (quod scho,) bot for my parte, you may perceave I am none of those that will change my Religioun, everie yeir. And, as I tauld you in the begynnyng, I meyne to constrane none of my subjectis, bot wald wische that thai wer all as I am; and I trust thai suld haif na supporte to constrane me. I will send Monsieur Dosell, (quod scho,) to you befoir he go, to knaw quhether you will ony thing into Ingland. I pray you, so ordour yourself in this mater, betwix the Quene my gud sister and me, that thair may be perfite and sure amitie betwix us; for I knaw, (quod scho,) Ministeris may do muche gude and harme."

I tauld hir, "I wald faithfullie and treulie mak declaratioun, of all that scho haid said unto me, unto your Majestie; and trusted that scho wald so satisfie your Majestie by Monsieur Dosell in all thingis, as I suld heirefter have no moir occasionis to treatie with hir of ony thingis bot of the encrease of amitie." Scho said, "Thair suld be no want thairin on hir behalf."

"This is the effect of the Quene of Scotlandis answer to youre Majesteis demand of hir said Ratificatioun, and of my negotiatioun with hir at this tyme."

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These advertisementis somewhat exasperated the Quene of Ingland, and nott altogither without cause; for the armys of Ingland wer befoir usurpit by oure Soverane, and by hir husband Francis; and Elizabeth, Quene of Ingland, wes of the Gwysians reputed litill better then a bastard. It was appointed that this titill suld be renuncit. Bot heirof haid oure proude and vane glorious Quene no plesour, and especiallie efter that hir husband was deid; for, thocht scho, the toluyke of Ingland[358] sall allure mony wowaris to me. The Gwysians and the Paipistis of baith the Realmes did not a litill animat hir in that persute; the effect quhairof will sonar appeir then the godlie of Ingland wald desyre: And yit is scho that now reigneth ovir thame, neather gude Protestant, nor yit resolute Papist: Lat the warld juge quhilk is the thrid.

Queyn Elizabeth,[359] we say, offendit with the former ansueris, wrait unto the Nobilitie and Estaittis of Scotland, in forme as followis:—

The Quene of Inglandis Letter to the Estaittis of Scotland.

Rycht trusty and rycht enteirlie belovit Cousingis, we greit yow. We doubt not, bot as oure menyng is, and hes bene alwayis sithence oure regne, in the sycht of Almichty God, streycht and direct towart the advancement of his honour and trewth in religioun, and consequentlie to procure peace and mayntene concord betwix baith thir Realmes of Ingland and Scotland; so also our outwarde actis have weill declared the same to the warld, and speciallie to yow, being oure nychtbouris, quho have taisted and proved in these oure friendschip and ernest gude will, mair then we think any of youre antecessouris have ever receaved from hence; yea, moir then a greit nomber of youre selfis culd weill houpe of us, all former examples being weill weyit and considered. And this we haif to rejoise of, and so may ye be glaid, that quhair, in the begynnyng of the trublis in that cuntrey, and of our succours ment for yow, the jelosie, or rather the malice of diverse, boith in that Realme and in uther cuntreis, wes suche, boith to deprave boith us in the yielding, and yow in requyring our aide, that we were noted to have meant the surprise of that Realme, by depryving of your Soverane the Quene of hir croune, and yow or the greittar parte of yow to haif intendit by our succour the lyik; and ather to prefer some other to the croune, or ellis to mak of that monarchie a commonweill: materis verray sclanderouse and false. Bot the end and determinatioun, yea, the haill course and process of the actioun on boith oure partis have manifested, boith to the sclanderaris, and to all utheris, that no thing wes more meant and prosecuted, then to establish youre Soverane the Quene, our cousigne and sister, in hir estait and crowne, the possessioun quhairof wes in the handis of strangearis. And althocht no wordis culd then weill satisfie the malitious, yit our deids do declair, that no uther thing wes soucht, but the restitutioun of that Realme to the auncient libertie, and, as it wer, to redeme it frome captivitie. Off these oure purposes and deidis, thair remanis, amongis uther argumentis, gude testimonye by a solempne treatie and accord, maid the last yeir at Edinburgh, by Commissionaris sent boith from us and from your Quene, with full auctoritie in wryting, under boith our handis, and the Greit Seills of boith oure Realmes, in suche maner as uther Princes, oure progenitouris, have alwayes used. By quhilk treatie and accord, eather of us have fullie accordit with uther, to keip gude peace and amitie betwix oure selfis, oure countreis, and subjectis. And in the same also ane gude accord is maid, nott onlie of certane quarrellis happened betwix us, bot also of some differences betwix the Ministeris of the lait Frenche King, your Soveranis husband, and yow the Estaittis of that Realme, for the alteratioun of lawis and customes of that countrey attemptit by thame. Upone quhilk accord thair maid and concludit, hes hitherto followit, as yow knaw, suyrtie to your Soveranis estait, quyetnes to your selfis, and a better peace betwix boyth Realmes, then ever wes herd of in any tyme past. Nevertheless, how it happeneth we knaw not, [—We can: for scho in hir consait thinkis hir self Quene of boyth,][361] that your Soverane eather not knawing in this parte hir awin felicitie, or ellis dangerouslie seduced by perverse counsall, quhairof we wald be most sorye; being of lait at sundry tymes requyred by us, according to hir Band remanying with us, signed with hir awin hand, and sealled with the Greit Seall of that Realme, and allowed by yow being the Estaittis of the same, to ratifie hir said Treatie, in like maner as we by wryting have done, and ar reddy to deliver[362] it to hir, [yet she] makketh suche delatorie answeris thairinto, as quhat we sall juge thairof, we perseave by hir answer, that it is meit to requyre of yow. For althocht scho hes alwayis answerit, since the deith of hir Husband, that in this mater scho wald first understand the myndis of certane of yow, befoir scho wald mak answer; and so having now of long tyme suspendit oure expectatioun, in the end, nochtwithstanding that scho hes haid conference boyth by messingeris, and by some of your selfis being with hir, yit scho still delayis it, alledgeing to oure Ambassadour in France (quho said that this Treatie wes maid by your consentis) it was not by consent of yow all; and so wald have us forbeir, unto scho sall returne in that hir countrey. And now seing that hir ansuer dependis, as it suld seme, by hir wordis, upone your opinionis, we can nott bot planelie latt yow all understand, that this maner of ansuer, without some moir frute, can nott long content us. We have meant weill to our sister your Quene in tyme of offence gevin to us by hir. We did planelie, without dissimulatioun, charge hir in hir awin dowbtfull estait: quhylest strangearis possessit hir Realme, we stayed it from danger. And now, having promissed to keip gude peace with hir, and you hir subjectis, we have hitherto observed it; and salbe sorye gif eather scho or yow sall geve us contrary cause. In a mater so profitable to boyth the Realmes, we think it strange that your Quene hes no better advise: and thairfoir we do requyre yow all, being the Estaittis of that Realme, upone quhom the burthen resteth, to considder this mater deiplie, and to mak us ansuer quhairunto we may trust. And gif yow sall think meit scho sall thus leif the peace imperfite, by breking of hir solempned promeis, contrary to the ordour of all princes, we salbe weill content to accept your ansuer, and salbe als cairless to see the peace kepit, as ye sall gif us cause; and doubt nott, by the grace of God, bot quhosoever of yow sall first inclyne thairto sall soonest repent. Yow must be content with oure plane writing. And, on the uther syid, gif yow continew all of one mynd to have the peace inviolablie keipit, and sall so by your advise procure the Quene to ratifie it, we also planelie promisse yow, that we will also continew oure gude dispositioun to keip the same in such gude termes as now it is: and in so doing, the honour of Almychty God sall be dewly soucht and promoted in boyth Realmes; the Quene your Soverane sall enjoy hir stait with suyrtie; and your selfis possesse that quhilk yow have with tranquillitie, to the encreas of your families and posterities quhilk by the frequent warris heirtofoir your ancestouris never haid long in one estaite.

To conclude, We requyre yow to advertise us of quhat mynd yow be, speciallie gif yow all continew in that mynd, that yow meane to have the peace betwix boith the Realmes perpetuallie keipit. And gif yow sall forbeir ony long tyme to advertise us, ye sall geve to us some occasioun of doubt, quhairof moir hurt may grow than gude.

From, &c.

These letteris receaved and perused, albeit the Estatis culd nott be convened, yit did the Counsall, and some utheris also in particulare, returne ansures with resonable diligence. The tennour of oure Letteris was this:—

Pleis your Majestie,

That with jugement, we have advysed your Majesteis letteris; and albeit the haill Estaittis culd not suddandlie be assemblit, yit we thocht expedient to signifie somquhat of oure myndis unto your Majestie. Far be it frome us, that eather we tak upone us, that infamye befoir the warld, or grudge of conscience befoir oure God, that we suld lychtlie esteme the observatioun of that peace laitlie contractit betwix these two Realmes. By quhat motives oure Soverane delayeth the ratificatioun thairof, we can nott tell: but of us, (of us, we say, Madame, that have in Goddis presence protested fidelitie in oure promeisses,) hir Grace hes none. Your Majestie can not be ignorant, that in this Realme thair ar mony ennemeis; and, farther, that oure Soverane hes Counsalouris, quhois jugementis scho in all suche cases preferreth to ouris. Oure allegeance bindeth us, nott onlie reverentlie to speik and write of oure Soverane, but also so to juge and think: and yit your Majestie may be weill assured, that in us salbe noted no blame, gif that peace be nott ratifiet to your Majesteis contentment: for God is witness, that oure cheiff cair in this earth, nyxt the glorie of oure God, is, that constant peace may remane betwix these two Realmes; quhairof your Majestie and realme sall have suyre experience sa lang as oure counsall or votes may stay the contrarie. The benefite that we haif receaved is so recent, that we can nott suddandlie bury it in forgetfulnes. We wald desyre your Majestie rather to be perswaded of us, that we to oure powaris will studye to leave it in remembrance to oure posteritie. And thus, with lauchfull and humble commendatioun of oure service, we committ youre Majestie to the protectioun of the Omnipotent.

Of Edinburgh, the 16 of Julij 1561.

Thair war some utheris that answered some of the ministeris of Ingland somequhat more scharplie, and willed thame nott to accuse nor threatten sa scharplie, till that thai war able to convict suche as haid promised fidelitie of some evident cryme; quhilk, althocht thai war able to lay to the charge of some, yit respect wald be haid to suche as long haid declared thame selfis constant procureris of quyetnes and peace.

The suddane arryvall of the Quene maid grite alteratioun evin in the Counsall, as efter we will heir. In this meantyme, the Papistis by surmising, trublit quhat thai mycht: thair postis, letteris, and complaintis wer from day to day direct, some to the Paipe, some to the Cardinall of Lorane, and some to oure Quene. The principall of these curriouris war, Maister Stevin Wilsoun,[363] Maister Johnne Leslie, called Nolumus and Volumus,[364] Maister James Thorntoun,[365] and utheris, suche as leved, and still leve, by the trafique of that Romane harlott.

The Preachearis vehementlie exhorted us to establische The Buke of Discipline, by ane Act and publict Law; affirmyng, that and gif thay suffered thingis to hing in suspence, quhen God haid gevin unto thame sufficient power in thair handis, thai suld efter sobb for it, bot suld nott get it.

And now,[366] because that diverse tymes heirtofoir we haif maid mentioun of the said Buke, we have thocht expedient to insert the haill in this parte of oure Historie,[367] to the end that the Posteriteis to come may juge alsweill quhat the warldlingis refused, as quhat Policie the godlie Ministeris requyred; that thai (gif God grant unto thame occasioun and libertie) may eather establishe a more perfite, or ellis imitat that quhilk avaritiousnes wald nott suffer this corrupt generatioun to approve.

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