sts," and so on. The paper so
promulgated purported to be a warning from the poor of Scotland that,
before Whitsunday, "we, the lawful proprietors," will eject the Friars
and residents on the property, unlawfully withheld by the religious--"our
patrimony." This feat will be performed, "with the help of God, _and
assistance of his Saints on earth, of whose ready support we doubt not_."

As the Saints, in fact, were the "Zealous Brether . . ." who affixed the
written menace on "all the Friars' places," they knew what they were
talking about, and could prophesy safely. To make so many copies of the
document, and fix them on "all the Friars' places," implies organisation,
and a deliberate plan--riots and revolution--before Whitsunday. The
poor, of course, only exchanged better for worse landlords, as they soon
discovered. The "Zealous Brethren"--as a rule small lairds, probably,
and burgesses--were the nucleus of the Revolution. When townsfolk and
yeomen in sufficient number had joined them in arms, then nobles like
Argyll, Lord James, Glencairn, Ruthven, and the rest, put themselves at
the head of the movement, and won the prizes which had been offered to
the "blind, crooked, widows, orphans, and all other poor."

After Parliament was over, at the end of December 1558, the Archbishop of
St. Andrews again summoned the preachers, Willock, Douglas, Harlaw,
Methuen, and Friar John Christison to a "day of law" at St. Andrews, on
February 2, 1559. (This is the statement of the "Historie.") {91} The
brethren then "caused inform the Queen Mother that the said preachers
would appear with such multitude of men professing their doctrine, as was
never seen before in such like cases in this country," and kept their
promise. The system of overawing justice by such gatherings was usual,
as we have already seen; Knox, Bothwell, Lethington, and the Lord James
Stewart all profited by the practice on various occasions.

Mary of Guise, "fearing some uproar or sedition," bade the bishops put
off the summons, and, in fact, the preachers never were summoned,
finally, for any offences prior to this date.

On February 9, 1559, the Regent issued proclamations against eating flesh
in Lent (this rule survived the Reformation by at least seventy years)
and against such disturbances of religious services as the Protest just
described declared to be imminent, all such deeds being denounced under
"pain of death"--as pain of death was used to b