Created by Francesco Josepa Dougan​

Maryqueenofscots1587's Blog

Written and researched by Frank Dougan
The question must be addressed by health professionals about the use of Aspirins being given to new  born premature babies?
Aspirin is a wonder medicine and can prevent blood clots and help to prevent Stokes and Heart Attacks and is recomended by doctors for adults.
My nephew Sean born 3 months premature and a blood clot in his lung moved to his brain 8 days after he was born and caused a burst blood vessel in his brain which caused him to have Cerebral Palsy and to be severely disabled all his life.
Is the risk worth taking by given premature babies a small dose of Aspirin to help reduce the risk of terrible disabilities which are happening everywhere because of lack of action.
See sites below. 
Never give your child aspirin or any medication containing aspirin
 unless his doctor instructs you to do…

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35 thoughts on “Aspirin could stop Cerebral Palsy!

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  6. Written and researched by Francesco Josepa Dougan
    I would like to draw your attention to The Lindisfarne Gospels that have been displayed at Durham Cathedral until 30 September, 2013 and have now been returned to the British Library in London.
    The Lindisfarne Gospels were stolen by the thugs of Satan, King Henry VIII and sold to a book dealer around c1613.
    They were translated and written by Saint Eadfrith, Prior of Lindisfarne circa 690ad.
    Source Eadfrith; Reverend Canon Kate Tristram
    “Eadfrith is of special importance to us here, as he was the artist and calligrapher of the Lindisfarne Gospels. We know nothing about his place of birth or his family, or where he got his early training as a scribe. Nor do we know of any other work or writing from his pen. But is that surprising? We admire the art of this period, but what has survived is only a tiny fraction of all that was made. Perhaps Eadfrith wrote other texts equally beautiful, but an immense amount has perished and we shall never know.
    The Lindisfarne gospels were written during the years between 687, when St. Cuthbert died, and 721, when Eadfrith died. They were made in honour of St. Cuthbert. Perhaps they were used for the first time at the ceremony of ‘elevation’ when his body was found to be undecayed, or else during the following years when his cult was growing. Modern scholars have worked out that the whole book was the work of one man, and that it might have taken him as much as ten years to produce it.
    It was in many ways an adventurous piece of work. Eadfrith introduced features, such as the human portraits of the evangelists, which had not previously been in the artistic tradition of these islands.
    But Eadfrith himself probably did not think his artistic work was the most important thing he did. For his last 23 years he was Bishop of Lindisfarne, and actively promoted the cult of St. Cuthbert. At this time the monastery here was very friendly with the monastery of Wearmouth/Jarrow, where Bede was just making his reputation as a great scholar. A Life of Cuthbert had already been written here on the Island by an anonymous monk, but Eadfrith asked Bede to write the ‘official’ life of Cuthbert, and it is through Bede’s writings that we know most about him. Eadfrith also restored the hermitage on the Inner Farne which had been Cuthbert’s, so that another hermit, Felgild, could take up residence there.
    When Eadfrith died his body was buried near St.Cuthbert’s tomb and when the monks of Lindisfarne finally left the Island in 875 his relics travelled with those of others in St. Cuthbert’s coffin, to find a permanent home in Durham.”
    Approximately 100,000 people visited The Gospels, however many people such as myself who are pensioners and others on a low budget could not afford to pay £7-£9 to view these Holy Gospels that were written by the Apostles of Our Lord Jesus Christ and translated by Eadfrith for everyone to read free of charge.
    I wrote to the British Library in London and asked where did the £900,000 go they replied they did not know?
    Saint Bede-Venerable Bede who’s sarcophagus is in the Cathedral was present at the period Eadfrith wrote these translations from Latin into Anglo-Saxon or Old English, in fact St. Bede wrote ‘The Ecclesiastical History of the English People’ and as his death approached he was translating The Gospel of St. John from Latin into English.
    Previously St. Bede had written about the life of St. Cuthbert the great saint of Lindisfarne who was born in the Lothian Hills.
    St. Bede was regarded as one of the greatest scholars of his age and generations of monks and teachers were trained by the use of his writings he is a Doctor of the Catholic Church.
    He wrote on the reasons for the Leap Year the equinox and dating events such as BC and AD and worked out how Easter should be dated each year and even calculated that the world was round he was born in Sunderland he wrote over 74 books relating to Jesus.
    Today BC and AD have been forced to change in schools to BCE and CE the people that changed this are bonkers.
    In my opinion and that of many others The Lindisfarne Gospels to be returned to the Catholic Church in North East England permanently and for everyone to see them free of charge forever and may I suggest they could be taken to every Cathedral in England, Scotland, Ireland and Wales of all Christian faiths to be shown as this would revitalize our faith as is badly needed.

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  13. Scotland in a 1560 time warp.
    A. D. M. Barrell a Lecturer in Later Medieval History at Queen’s University Belfast writes in his book ‘ Medieval Scotland’. Published by Cambridge University Press ( 2000 ) The road to the Reformation.
    ‘ Although parishioners were encouraged to confess their sins, the church demanded this only at Easter’.
    If we are to take his word as truth on this statement then one must assume that the Catholic Church was not so harsh as we are led to believe.
    Barrell has conducted an in-depth search of Vatican Archives and he reveals a totally different picture of the political and ecumenical outline of pre-Reformation Scotland that has been covered up by most so-called ‘eminent’ Scottish Historians who have described the nation as though it had been a jungle of misery, yet with Barrell’s short chapter he describes Scotland as a nation that held her own with its European neighbours, though there are points that have to be properly investigated that I have endeavoured to examine.
    He continues;
    ‘ And while some lay people had a deep vein of piety and reverence even for things they did not fully understand, were struck by the awe-inspiring mystery of the sacraments, others were doubtless very bored and restless during services’.
    Over one billion people are still today awe-struck by the mysteries in the Mass, and I am sure that some may feel bored and restless, as with any form of lecture or service that requires an hour-ormore of contemplation as I am sure happens within Protestant congregations.
    Barrell goes on;
    ‘Whoever the legal rector or vicar might be, the clerk who officiated was probably usually drawn,if not from the local community, at least from the same social stratum as the majority of the parishioners, a fact which may have made some members of the congregation, familiar with his past and character, skeptical that he really could act as mediator between them and God’.
    Throughout my research most historians are of one conclusion that the parish priests were not condemned as a body that did not conform to decency towards their congregations.
    No doubt there were some clerics who went astray in some aspects as corruption is not exclusive, particularly as we have seen in recent years people who are elected to positions of trust especially atWestminster and the Civil Service which is particularly prone to nepotism and an inbuilt devotion to distort the truth, which has caused all of these islands to be in constant turmoil and in a state of war at sometime or another, with almost every nation in the world, not for the reward of the proletariat, but for the greed and lust for power of the Whitehall Mandarins.
    Clerics would not have lasted five minuets in the job as the congregations of their parishes would not have allowed them in if the had such a distasteful character as Barrell suggests, and as we see intoday’s world any priest that steps out of line is drummed out by his parishioners, as is the same for all the major religious institutions.
    The Belfast lecturer continues;
    ‘ The medieval church placed considerable emphasis on the idea of judgment, both after death and, ultimately, at the end of the world’.
    Surely this is what the Christianity is based on behave in this world and you’ll be looked after in thenext one.
    Barrell writes;
    ‘ By stressing the eternal consequences of misbehaviour on earth, the church hoped to impose some discipline on a society which, even if not senselessly violent and brutish, was not exactly subtle in sorting out it’s problems’.
    These words are difficult to swallow written by a lecturer in Belfast indicating that 16th century Scots didn’t have a senseless violent streak in their lives, especially when we must consider the horrendous brutality at the murder of the Scottish Cardinal Beaton ( stabbed dozens of times and hung outside his house window until his flesh rotted ) and Rizzio (stabbed many times in front of Mary and her friends ) and the queen’s husband Lord Darnley and his servant ( both strangled ) then two or three Regents ( shot to death ) and to suggest that the Catholic Church was wrong in trying to impose discipline on society was wrong, then he should take a trip outside the ivory tower he lives in a have a look at the devastation that his neighbours of both persuasion are living in Belfast and Derry then perhaps review his thoughts on discipline and his condemnation of the pre-Reformation Catholic Church.
    The next part that he writes is hilarious considering that Christianity is a spiritual blessing, Barrell say’s;‘ The message was brought home partly through wall paintings, stained glass windows and other visual aids, because themes such as the end of the world and the pains of hell could be depicted in such media more effectively than could more abstract concepts such as love and redemption’.
    Hell-Fire and Brimstone have been the backbone of Protestantism since it began so how on earth can anyone complain that Catholics used the same rhetoric, and as for the other visual aids I presume he means paintings by the great Masters, on the subject of love and redemption that is hardly an appropriate item for believers in a philosophy that has enslaved and subjugated a third of the world’s population, and created genocide and concentration camps.
    Barrell writes;
    ‘ Pilgrimages can be regarded as excuses for holidays, the medieval equivalent of a trip to the seaside, and they were sometimes encouraged by offering indulgences as incentives to pilgrims, but it would be too cynical simply to dismiss the spiritual side of the practice on these grounds’.
    These last words are very kind of him but lets face the facts, if the Church was telling its parishioners to go for a holiday while visiting a shrine I’m sure that the people that lived pre-1560 would have jumped at the chance of a ‘wee trip’ away from their hum-drum lives as do people today.
    As for indulgences these are common practice in every walk of life in present talk we call them favours, someone does you a favour you do it back, and sometimes we have to pay some dosh.
    On a beach in Hong Kong where I worked in 1983-84, there is an ornamental bridge with a legend written on it that states;‘ Everytime you walk over this bridge you will add another day onto your life’.
    I don’t know if it’s a true statement but I can tell you that every time I went to that beach I made sure I walked over that bridge a few times.
    Countless billions of people go to Rome, Lourdes, Fatima, Mecca, Bethlehem, Jerusalem and many other places on a pilgrimage are they all stupid as A. D. M. Barrell would have you believe, or perhaps they have a deep trust in the faith that beckons them there ?
    He writes; ‘ There is no evidence that sixteenth-century parish priests were appreciably more ignorant than their predecessors’.
    Barrell writes that many Protestant writers condemned monasteries as lax and dens of vice he elabourates on his challenge by writing;‘ At Kinloss in Moray two abbots, Thomas Crystal and Robert Reid, increased the number of monks, built up the monastic library, and attracted the services of Giovanni Ferrerio, a Renaissance scholar from Piedmont who settled at Kinloss and taught the young monks.
    At Cambuskenneth near Stirling Alexander Myelin, who became abbot in 1518, improved the academic standing of the monastery and attempted to introduce strict observance of the Augustinian rule, and efforts towards reform and a greater emphasis on university attendance are found at several other Scottish houses.. A Carthusian monastery was established at Perth as late as James 1’s reign.
    ( Such examples provide a necessary corrective to the image of decadence and decline.)’
    The above passage clearly highlights the evidence of a great emphasis that was undertaken by the Catholic Church on education rather than the lies that Protestant Historians and writers would have people believe with their consistent denouncement of the Catholic Institutions that had been flourishing before 1560.
    He continues;
    ‘ William Elphinstone, bishop of Aberdeen, has been described as remarkably unselfseeking and indifferent to power and a genuine patriot ( who ) strove constantly to make the community of the realm a workable reality.’
    From the far north of Scotland to the Central Belt there was a lot of progress being made by intellects for the benefit of the Scottish society.
    Barrell wrote; ‘ In great churches and cathedrals and abbeys there was an almost constant succession of services through the day and night; even in lesser churches, the proliferation of private alters in the later Middle Ages meant that divine offices were being celebrated almost continuously.’
    When one looks at the churches of today both Catholic and Protestant and we see how few people attend services, the question that I pose would churches have been opened day and night with a constant succession of masses if there were no people interested, and especially as the Protestant Historians constantly have blasted out that the Catholic clerics were too busy doing other things and were not dedicated to their congregations.
    Who performed these constant successions of services, as they only lasted about one hour so there must have been many priests that were fulfilling their obligations, and this evidence of devotion to the Roman Catholic Faith could never be equaled by the Protestant Churches even though they had Church Police demanding that men must bring their wife and family to church or suffer severe consequences.
    This puts paid to the illicit propaganda that the Reformation was an overnight sensational success as is still being preached by Harry Reid in his recent book ( Outside Verdict ) and many of his fellow blinkerd Presbyterian writers.
    Barrell goes on; ‘ In an age of ignorance, with scientific knowledge virtually non-existent, the hand of supernatural powers was visible everywhere.’
    Fan-me-with-a-kipper !
    Has anything changed in the 21st century which is bursting with scientific knowledge and most of the world’s population still believes in some-sort of supernatural powers, and superstitions that are
    involved in everyday life which includes the majority of members of all religions and non-religions.
    The world has always been filled with ideologies and cults and devotion to a greater being and a place in the spiritual world.
    Therefore the Catholic Church cannot exclusively be blamed though Barrell seems to think otherwise as he writes;‘ In some respects, the religion of medieval Christians was based on terror of the hereafter, on superstition, on a blind, unquestioning faith in the saints and in churchmen as intercessors, even on a baleful and suffocating ignorance.’
    Churchmen of all faiths have always been believed to be intercessors and have always been paid by people for some favour be it baptism, marriage, sick visits, funerals as a thanks for performing a service, and the hereafter ‘terror’ wasn’t invented by Roman Catholics, and if one is to face the facts….if we did not have a supernatural ‘terror’ to challenge mankind we would all be living in a state of mayhem and madness, such as Scotland and Ireland has lived through since Henry V111 and John Knox and their deviants tried to destroy the Roman Catholic Faith on these islands.
    This beast created by these monsters has kept Scotland and Ireland living in a medieval time warp politically, economically, intellectually and culturally.
    One only as to look at recent Westminster History, in 1972 the Conservative Prime Minister Edward Heath allowed plans to be drawn up to deport hundreds-of-thousands of Irish Catholics from their homes in Northern Ireland to the Republic of Ireland and create an all Protestant State in the north.
    These are exactly the same plans that the British used in South Africa, Australia, Canada, New Zealand and many other nations around the world it’s called ethnic cleansing, unfortunately for many British colonists the policy that they invented is now backfiring on them as the indigenous inhabitants of their former empire are demanding that their heritage be returned to the hands of the rightful owners such as is happening in Zimbabwe while the British bourgeoisie are claiming that the whites are being denied their human rights, which to me sounds hypocritical as they stole the land in the first place, and as for human rights these are only now being allowed at this moment in time in Britain because membership of the European Union demands that everyone has freedom to live in an equal society. One must realize that in Britain the aristocracy still legally have possession of lands taken from the British people by force over 1000 years ago, therefor would it not be reasonable to assume that the aristocracy from nations colonized by Britain should not have the same rights to reclaim their own lands back from foreign invaders.
    Barrell writes;
    ‘ Post-Reformation writers castigated James V for failing to follow the example of his uncle, Henry V111, in breaking with Rome’. Should James have broke with Rome because a murdering madman was desperate to take over Scotland while he had plans to destroy all the places of higher education and worship which he did and left the nation in a state of economic and ecclesiastical desperation.
    He proceeded to note; ‘ In 1525 parliament promulgated a statute against the import of Lutheran works, threatening with imprisonment and escheat those who brought such literature through Scottish seaports.’
    Most writers on the Reformation usually refer to this incident as though it was only the Catholic Government of Scotland who employed this tactic.
    I would like to know how many books have been banned by law in ‘ democratic’ Protestant Britain possibly thousands and many in recent years, one in particular springs to mind that was banned from 1928 till 1960, ( Lady Chatterley’s Lover) by D. H. Lawrence published by Penguin Books, the Government used sexual content as the excuse, actually the real reason behind the book being banned was because D.H. Lawrence exposed the inadequacies and corruption of the then ruling classes, and as I have mentioned about Harry Reid he advocates that you should not read Edwin Muir’s condemnation of John Knox.
    A. D. M. Barrell informs his reader that Bible study in the vernacular became lawful by act of
    parliament in 1543. This was seventeen years before the Scottish Reformation.
    He continues;‘ The parliamentary measures of 1560 were negative rather than positive. They abolished the Mass and rejected papal jurisdiction, but did not create fresh administrative structures for the church. The reformers faced the thorny problem of how Protestant ministers were to be endowed’.
    Over one thousand Catholic churches had been closed in Scotland at that date and as I have previously written there were only over 200 ministers seven years later, this lets one see clearly thatthe Reformation was forced upon a nation that had previously had churches open day and night with continuous services.
    Ian D. White was Professor of Historical Geography at the University of Lancaster. He was author of numerous books and articles including; ( Scotland Before the Industrial Revolution: An Economic and Social History 1050-1750 ) In his book ( Scotland’s Society and Economy in Transition, 1560-1760 ) Published by Macmillan Press Ltd. 1997 he writes;
    “ There is some evidence that tensions in Scottish society, from the magnates to the tenants, may have been greater than was once thought. Religion undoubtedly played a part, triggering off the revolution crisis, but it is hard to believe that religious discontent alone motivated the rebellion.
    By closing down all the Catholic Churches in Scotland in 1560 this gave the traitors who would eventually hand the liberty of the nation over to England, the opportunity to seize power without any struggle as the local churches were the center point of life in those days and most news from other towns and villages was brought there, therefor by closing the main gathering places the churches, and disposing of the priests as you cannot have Mass without a priest, and we have seen this same policy in the former Eastern Block countries where all the churches were closed, but the proletariat won their freedom to open them.
    The Scottish Protestant Reformation was an ideology imposed by force on an unwilling people in Scotland and it was only by terrorist tactics and draconian laws which still exist, has Protestantism been the scourge of the Celtic nations.
    Ian D. Whyte continues;
    ‘ In some ways the Reformation strengthened the position of the aristocracy. Protestantism also gave the nobles an ideological justification for their position in the state, as godly magistrates, and they benefited more tangibly from the acquisition of church lands.
    The development of the Calvinist church with its kirk sessions gave a greater role locally to lairdsand feuars as church elders’.
    The descendants of these people mentioned by Professor Whyte still hold the balance of power in most cities, towns and villages in Scotland today in positions as councilors, JPs, MPs, lawyers and judges and civil servants and tax collectors, is it any wonder that the nation is still subservient to Westminster to whom the above mentioned hold allegiance to keep them in positions of power and wealth, while they allow the resources of Scotland to be drained away and squandered on military technology and imperialist ambitions.
    Professor Whyte writes;
    ‘ There was certainly a major expansion of credit following the Reformation, especially after 1587 when Parliament allowed interest at up to 10 per cent to be charged’.
    A. D. M . Barrell notes in his book ( Medieval Scotland, The road to Reformation )
    ‘ Popes sometimes allowed bishops to borrow money, despite the church’s objection to the
    charging of interest on loans’. The value of the Scottish pound had shrunk from 1560 inflation was out of control in the 1580s and 90s there were famine conditions according to Ian D. Whyte who writes; ‘ Taxation had been infrequent before 1600 ( The Reformation ) It became more regular after 1607 and virtually annual from 1612.
    200,000 Scots pounds was levied between 1600 and 1609 but this rose to 507,000 pounds between 1610 and 1619.
    The tax of 1621, designed to raise 1.2 million pounds over four years, was greater than the entire bill for the previous 50 years. ( Before 1560 )
    The total taxation imposed between 1620 and 1629, 2.4 million pounds, seemed vast compared with earlier levies but…. between 1630 and 1639 the figure rose to 4 million pounds’.
    This money was being robbed from the Scots proletariat to build a Protestant state, Barrell writes;‘ Clashes between papal and local jurisdiction were much less frequent than the postReformation notion of interfering popes might suggest’.
    Do these figures indicate that the Reformation was good for Scotland as Protestant historians insist ?
    Prior to the Reformation Scotland had been quite steady economically and solid trade links had been established within Europe, over a hundred collages were under construction the Scottish Queen was the most celebrated personality in Europe and what happened, the country was ravished and impoverished by Knoxites and has remained so through his disciples.
    One does not need a degree in economics to see the state of Scotland before and after the Reformation and the nation has never ventured into a state of wealth and prosperity such as it enjoyed before 1560, and in relation to other European nations Scotland is a poor relation, and to the Westminster government the Scottish nation is treated with contempt as beggars. The road between Glasgow and Edinburgh is laughable as a major transport artery and it’s worse between Stirling, Perth, Dundee and Aberdeen Scotland’s oil capital.
    A ferry service between Scotland and Europe has only started in 2002, hospitals, schools, jobs, council housing and policing are worse than in Germany, France, Spain, Belgium, Holland, Luxembourg, Italy, Austria though I could say that they are not far away from the standards in Russia.
    In almost every country in the world one can have a leisurely drink outside a street cafe but not in Scotland which still enforces draconian Presbyterian laws, and one must remember that the weather has nothing to do with this pastime as they have dreadful winters all over Europe also.
    A. D. M. Barrell narrates;
    ‘ Until 1558 at the earliest the Scottish political community had been indecisive, neither wholeheartedly embracing Protestantism’.
    I love this next line that so many historians have written such as Barrell has here;‘ But even those who had little interest in doctrinal change must have felt apprehensive at the prospect of Scotland becoming little more than a satellite of the French kingdom, and this may have fostered a sense of national identity which proved a fertile ground for the ( illegal ) legislation of the Reformation Parliament’.
    Scotland is today a satellite of the English and Scots traitors at Westminster and as for national identity Protestantism has all but wiped out the language and cultures of all the Celtic Scots. It was never the French who invaded and plundered Scotland and deported the men, women and children it was the English who have tried since Roman times to dominate the nation, Scotland would have been a greater country if she would have been linked with France perhaps the finest democracy and Republic in Europe today.
    Barrell writes briefly about Mary Stuart’s return to Scotland he notes;
    ‘ The queen’s behaviour served to discredit the old church, throughout these momentous events, however, political expediency played at least as great a part as religious convictions’.
    The Catholic Church had been banned before she came back to Scotland and she knew this but it did not stop her returning to her home-land, so how could her behaviour discredit something that was not there anymore, she was never charged or convicted of any crime, though she was murdered for staying a Catholic she could have pretended to embrace Protestantism as all around her had done, though Mary had real bottle to the very end, especially when she was martyred under the blows of an axe that needed three strikes to dispose of one of Scotland’s greatest ever children.
    He continues; ‘ The ( Catholic ) Scottish church stemmed from inappropriate relaxation’s of canon law, for instance to allow the king’s illegitimate children to hold bishoprics and abbeys’.This has always been a sore point with writers on Scottish history the children of the king holding these minor posts within the Catholic Church, this is another of the great Protestant hypocrisies as the queen that Knox and his gangsters adhered to was illegitimate Elizabeth 1, and the Regent that the Protestants set up to run Scotland after they forced Mary to abdicate, was the illegitimate brother of Mary Stuart, Lord Moray ( James Stuart ) who was once a commendator at St. Andrews when he was a Catholic.
    His mother stood gloating over Mary while she was miss-carrying twin babies along with John Knox and George Buchanan as they were venemously forcing her to sign the abdication paper covered in her dead children’s blood.
    Ian D. Whyte comments;
    ‘ Greater contact with the English nobility after 1603 may have helped to generate an identity crisis and inferiority complex among Scottish magnates as they moved from being the leaders of society in an independent nation to a poor, provincial nobility, this generating envy, frustration and ultimately aggression.
    Scottish nobles were characteristically informal with their followers and inferiors, just as Scottish monarchs had been with their magnates, in a manner similar to that of France.
    The Scottish and French courts were designed to allow relatively free access to the monarch. The
    English court from the reign of Henry V111 onwards, had been structured to preserve distance
    between monarchs and their subjects. Scottish society was strongly hierarchical and status
    conscious but because in the sixteenth century that hierarchy was universally recognised and
    was seen to be stable, men of different ranks could treat each other in an informal way’.
    He continues on the faults of Presbyterianism;
    ‘ The power of puritanical Presbyterianism has been portrayed as a negative and ruthlessly
    repressive force, which impoverished popular culture and turned seventeenth-century Scotland
    into a cultural wilderness’.
    Professor Whyte goes on;
    ‘ The new church appealed particularly to middling groups in society: lairds, feuars, larger
    tenants and burgesses. It was from their ranks that many of the new ministers were drawn. The
    ministers came to form a new social elite that identified with the middle ranks of society rather
    than with its traditional feudal leaders. By the middle of the seventeenth century ministers had
    started to become a self-perpetuating caste, with son following father into the church. They were
    also an increasingly wealthy group. Edinburgh’s ministers were paid £1, 200 a year. This along
    with income from glebe lands, often made them the wealthiest men in their parishes after the
    major landowner, on a par with, or better off than, many lairds’.
    I have previously pointed out that ministers took the lead from their mentor John Knox who
    siphoned off money for his money lending activities, prior to 1560 parish priests were so
    impoverished that the relied desperately on their parishioners to fund them.
    Professor Whyte has already written that the period in question noted above 1629, £2.4 million were
    raised in taxes in Scotland, assuming that 1000 former Catholic churches had been re-opened by
    then and the ministers were paid approximately the same, then half of all Scottish tax revenues were
    paid to the Church of Scotland ministers which equals £1,200,000 this lets one see clearly why the
    ministers were better off financially than many landowners.
    Whyte notes;
    ‘ It thus became the business of the church to regulate the lives of everyone, sometimes to an
    obsessive and unhealthy degree’.
    One can clearly distinguish the similarities that have scourged Scotland with these regulations not
    unlike a friend of mine from Germany once told me that when he was at school during World War
    2, he said the children were taught that British and Americans were demons, and we have seen
    Cambodia, and some former Communist states that committed the same extremes in brainwashing
    their populations.
    Actually the demons that the Germans feared are the strange breed of creatures that run Britain and
    USA mostly life long Civil Servants and Permanent Secretaries who are mostly from the aristocracy
    and Free-Masons.
    Professor Whyte continues;
    ‘ They ( Presbyterians ) were a strong agent of social control and regulation. They developed
    what has sometimes been seen as a moral and spiritual tyranny over everyday life. By about 1620
    most parishes, except those in more remote parts of the Highlands, had active kirk sessions
    enforcing strict moral discipline.
    Kirk sessions comprised the minister and the elected elders of a parish sitting, often weekly, as a
    tribunal, before which people were called and interrogated. The elders were chosen from the
    most prominent men in the community and more prosperous tenants in rural parishes.
    Kirk sessions’ procedures resembled those of the High Court of Justiciary and because of this
    evidence was acceptable to the central criminal court.
    People were presumed guilty until proven innocent.
    Remorseless interrogation of witnesses and defendants proceeded until a session was sure that
    the truth had been reached.
    They might deny a midwife to a woman in labour until she named the father, or the child might
    be refused baptism.’
    This was the act carried out against Mary Stuart when she almost bled to death during her
    miscarriage.
    Professor Whyte’s statement comes as no surprise that Knox’s policy of torture had been approved
    by his disciples and has been adhered to for generations.
    Whyte goes on to inform his reader;
    ‘ Elders usually had defined areas of their parish to keep under observation, acting as a kind of
    moral police force. Their powers within their community were sweeping.
    Accompanied by a witness, elders could enter people’s houses if they suspected that an offense
    was being committed or a fugitive from ( Presbyterian ) discipline harboured.
    People could be accused of crimes in the street.’
    Today in the 21st century Presbyterian elders and their off-springs still hold considerable power in
    the Scottish Parliament and the Justiciary and councils all over Scotland that have all been
    indoctrinated by the same policies.
    These are the times that Harry Reid advocates to return to in his appraisal of the Church of Scotland
    and he longs for a return to and more sectarianism and less democracy and no doubt censorship
    against writers who wish to expose this demented ideology.
    There are Protestant ministers today such as Jack Glass in Glasgow and Ian Paisley in Northern
    Ireland who still enjoy power over many people.
    Professor Whyte tells us that ministers used presbytery meetings to obtain information about
    parishioners he writes;
    ‘It was not unknown for kirk sessions to advertise in newspapers for information about
    absconders. ( from Presbyterianism ) The system of issuing certificates of good moral conduct,
    given to people leaving a parish and ‘ required’ before settlement elsewhere was allowed,
    represented a further element of control, as did the sessions’ management of poor relief.’
    Presbyterianism is based on total control of every aspect of the proletariat’s life not only the mind in
    spiritual matters but every function of life, unlike Catholicism which takes hundreds of years to
    come to a major conclusion and it is visibly clear in today’s modern world the so-called Catholic
    nations seem to enjoy the most liberal regimes, other than the nations who are still being plagued by
    interference from Protestant Britain and USA.
    Through out the world sex is the most important part of every society, and I have always believed
    that people that shout the most loud against this issue of nature seem to have some problems within
    their lives. I am not referring to people who choose to be celibate for religious beliefs.
    Professor Whyte writes;
    ‘In St. Andrews between 1560 and 1600 about 1,000 cases of sexual misconduct were dealt with
    in a town whose population can only have been around 4,000.
    The most frequent types of cases that they dealt with were sexual, especially fornication and
    adultery’.
    Now I realise why so many Scots have emigrated and why politicians loved to escape to
    Westminster where if these rules applied today most MPs would be in Presbyterian jails in fact
    most of the world’s population would be under lock and key.
    Whyte persists;
    ‘ Of the sexual misdemeanour fornication formed the bulk, followed by adultery, with a handful
    of cases of incest’.
    Professor Whyte informs his reader of some of the punishments handed down by the Presbyterian
    dictators by writing;
    ‘ They also included a ritual of public humiliation, this usually consisted of sitting on a stool of
    repentance in church on Sundays, more serious cases might involve the culprit being forced to
    wear sackcloth or being placed in the jougs, an iron neck collar fastened to the outside wall of
    the church or churchyard, prior to sitting on the stool’.
    One must be aware of the fact that this was the Presbyterian Kirk that was carrying out these
    tortures not the legal institutions, though they were inseparably entwined together as they still are to
    this very day.
    These punishments were barbaric in comparison to Roman Catholic penance that priests handed out
    at confession, which were mostly prayer and self-assessment and humility within one’s self and to
    repay anything that had been stolen.
    This horrendous form of religion replaced churches that were open day and night and where one’s
    misdemeanours were kept in private with the priest the same applies to the present.
    White proceeds;
    ‘ Punishments for fornication usually involved a fine and three appearances on the stool of
    repentance- six times for a relapse. Adulterers might be on the stool weekly for up to nine
    months.’
    Don’t forget that the man or woman who sat on the ‘church stool’ had also been chained by-the
    neck like an animal outside in sub-zero temperatures and all weather, and obviously have been
    shunned by everyone where they lived by order of the Kirk’s ministers and elders.
    It was the Irish famine that changed the lives of Protestants in Britain because of the influx of over
    1 million Catholics who could not be controlled by the deviant Presbyterian brainwashers, or
    otherwise we would all be still under the jackboot of ministers and elders and their associates.
    Most sensible Protestants don’t regard Roman Catholics as their enemy and one can clearly see
    both persuasions living and working in harmony despite the discrimination that The Kirk and its
    sects preach.
    Dr. Whyte goes on about punishments;
    ‘ People who showed no contrition or who could not pay a fine might be imprisoned in the
    church steeple for up to two weeks and those considered beyond redemption banished from the
    community.’
    These tortures were carried out not against criminals who had broken the legal statutes of the
    country these were for Kirk ‘crimes’.
    He goes on;
    ‘ Slander cases also appeared on the stool’.
    This would possibly have always been women ?
    ‘Sabbath breaking included selling and drinking ale.’
    No doubt what broke the back of these rules can be attributed to the Irish emigrants who were
    inclined to enjoy a tipple everyday of the week.
    Whyte continued;
    ‘ With the rise of the kirk sessions the practice of handfasting, or sleeping together after
    betrothal, died out.’
    This was after 1560.
    ‘ Something as minor as a young man and woman being seen together in the wrong place at the
    wrong time could result in a charge of ‘ scandalous carriage’, a term which seemed to have
    included much of what would have been accepted in England as normal courtship.
    Professor Whyte highlights something that is still practised in Scotland.
    ‘ The success of the kirk sessions was partly due to their co-operation with the secular courts.
    There was sometimes an overlap in the kinds of cases tried by kirk sessions and baron courts but
    the same people were often involved in running each court, with elders acting as the baillies and
    officers of baron courts. There was no clear-cut division between crimes and sins’.
    During the late 1990s the chief Law-Lord in Britain was a member of one of the ( serious )
    Presbyterian sects.
    Are people who belong to these 16th century throwbacks of sound mind and are they rational
    enough to be leaders of a society that is multi-religious and cultural, especially when the very
    essence of the demented ideology that they adhere to is one of unquestionable domination from the
    cradle to the crypt within their ranks.
    It is quite obvious that members of these sects cannot hold respect for anyone other than their own
    zombie like families and there are many other groups of people around the world that are entangled
    in excessive ideologies so this affliction is not unique to Presbyterianism, the thought provoking
    questions is are they mentally stable enough to hold any positions of Government and Justiciary
    because of intensive indoctrination that they must have had to undertake to be a member of cults
    that are holding the proletariat within their ranks to theologies based on condemnation of freedom
    loving people and the majority of the world’s population who want to live in a more liberal, happy
    and equal society.
    The 1745 rebellion was a cry of desperation for freedom from the tyranny that was being imposed
    upon the people by the Presbyterians and 50 years afterwards Robert Burns was still crying for the
    same.
    The men and boys at Cullodon faced terrifying canons and rifles, armed only with swords and
    rushed defiantly into the jaws of death not because they knew they could have won on the day, but
    to prove that they could not be defeated over the passage of time….. and now the flowers are
    blooming in the ground fertilised with the blood of free men at Culloden.
    Refer to the statement by the Kirk on that horrendous day that I have previously written and on
    Professor Gordon Donaldson’s dismissal of Scottish heroes, which kept him in his highly paid job
    for the boys and allowed him access to corrupt the minds of Scottish children with Protestant
    propaganda.
    Wallace played the same cards as did Mary Stuart they may have been martyred by the English but
    their names are carved into the soul of Scotland.
    Professor Whyte examined the situation of funds for the poor and needy he writes about
    Presbyterian parishes;
    ‘ Others loaned out much of their money in order to maximise income from interest. Kirk
    sessions continued to exert a strong influence over communities throughout the first three
    quarters of the eighteenth century’.
    I mentioned earlier in this investigation about D. H. Lawrence’s book ( Lady Chatterley’s Lover )
    by Penguin Books on the pen-ultimate pages he writes about socialism not sex, though the
    proletariat understand these factors more than anything else and no doubt this was Lawrence’s
    method of bringing attention to the most important issues of his time at the climax of his superb
    classic he wrote;
    ‘ I sometimes sit in the Wellington ( bar ) and talk to the men. They grumble a lot, but they’re not
    going to alter anything. As everybody says, the Notts-Derby miners have got their hearts in the
    right place. But the rest of their anatomy must be in the wrong place, in a world that has no use
    for them. I like them, but they don’t cheer me much; not enough of the old fighting-cock in
    them. They talk a lot about nationalisation, nationalisation of royalties, nationalisation of the
    whole industry.
    But you can’t nationalise coal and leave all the other industries as they are. The men are very
    apathetic. They feel the whole damned thing is doomed, and I believe it is. Some of the young
    ones spout about a Soviet, but there’s not much conviction about anything.
    We’ve got this great industrial population, and they’ve got to be fed. The young ones get mad
    because they’ve no money to spend. Their whole life depends on spending money, and now
    they’ve got none to spend. That’s our civilisation and our education: bring up the masses to
    depend entirely on spending money, and then the money gives out. Money poisons you when
    you’ve got it, and starves you when you haven’t.
    I feel great grasping white hands in the air, wanting to get hold of the throat of anybody who
    tries to live, to live beyond money, and squeeze the life out’.
    D. H. Lawrence wrote these sentiments during the 1920s and the Depression its easy to see clearly
    why the Government and National Churches clamoured to get this book banned as it was just over a
    decade from the Irish, Russian, and German revolutions and Lawrence’s writing exposed the gap
    between the rich and the poor millions of whom had lost their loved ones in the barbaric 1914-18
    war that served to make the rich even more wealthy and the poor in worse conditions, which led to
    the next 1939-45 war and the rich got richer, and the poor are still living in manufactured housing
    projects that are modern slums because they were so badly and cheaply constructed that it is not
    financially feasible to redevelop these dwellings so they are allowed to deteriorate into ghost towns.
    From a book by Cecil Sinclair ( Tracing Scottish Local History ) Published by the Scottish
    Record Office, Edinburgh HMSO. ( 1994 ) Parishes Church records are recorded;
    No. 6.7
    ‘ Until the beginning of this century ( 20th ) most kirk sessions seemed to spend most of their
    time checking on the moral behaviour of the parishioners, particularly rebuking those who had
    engaged in extra-marital fornication.
    The offenders might have to confess before the congregation or sit on a public stool of
    repentance. Other offences which concerned the kirk sessions were working or gaming on the
    Sabbath, defamation, swearing, drunkenness and other anti-social behaviour’.
    No. 6.12
    ‘ The highest court of the Church of Scotland is the General Assembly. The General Assembly’s
    records are referenced CH.1. In the CH.1 repertory, you should look particularly for references
    to your parish in the separate catalogue of General Assembly papers ( CH.1/2 ).
    These papers which are bound into volumes are listed chronologically and in detail up to 1777.
    Round about 1710, you will find lists of papists and states of popery in various parishes, e.g. in
    the parish of Crathie and Braemar:
    “ The papists…arrived at that height of insolence as not only to erect houses for their meetings
    and worship but also to travell on the Lords day by the very kirk doores in troops as people were
    conveening by way of Contempt Yea at their meetings they made publick proclamatione of banns
    their priests avowedly married the persons they proclaimed they had penny briddells ( weddings )
    to quhich people assembled in great numbers they had at them Musick and Dancing and all this
    in View of the Kirk”. ( CH.1/2/29/3, f. 219 )
    As can be clearly seen from Church of Scotland records there were great numbers of Scottish
    Catholics over 150 years after the Reformation had started and like Mary Stuart on her first day
    back in her homeland, they also suffered from condemnation for enjoying Musick and Dancing.
    No. 6.15.
    ‘ Not all parishioners worshipped in the Church of Scotland’.
    Alexander Broadie Professor of Logic and Rhetoric at Glasgow University writes in his book
    ( The Scottish Enlightenment ) ;
    ‘ Thomas Aikenhead matriculated at Edinburgh University in 1693, and proceeded to the study
    of arts. In November 1696 he was charged with blasphemy. On Christmas Eve 1696 he was
    found guilty and sentenced to death’.
    Christmas had been banned by Presbyterian’s as a time of love and peace.
    Broadie goes on;
    ‘ On 6th of January 1697 the General Assembly of the Church of Scotland encouraged the king (
    William of Orange ) to execute vigorously the laws restraining ‘ the abounding of impiety and
    profanity in this land’
    ( Hunter, ‘Aikenhead the Atheist, p.237 ) and just two days later Aikenhead was hanged.
    It was a bad decade for Scotland ( under Presbyterian tyranny ) ; a year after Aikenhead’s death
    six were found guilty in Paisley ( at Kirk sessions ) of the charge of witchcraft….. and five were
    hanged’.
    These criminals who follow this horrendous ideology should not be allowed to participate in the
    lives of decent people and as I have reported from the Scottish Records Office that many acts of
    cruelty have been carried out by the Kirk until recent times.
    Professor Broadie continues;
    ‘ In the 1740s, and therefore well into the Age of Enlightenment in Scotland, there were many in
    the Kirk whose attitude resembled that of Aikenhead’s accusers.
    William Leechman, elected professor of divinity at Glasgow in 1743, with the support of the
    university’s moral philosophy professor, Francis Hutcheson, was charged with heresy almost
    immediately upon his appointment.
    Yet Leechman was a deeply religious man, this not withstanding Hume’s description of him as
    an atheist.
    Hume read Leechman’s sermon; ‘ on the nature, reasonableness, and advantages of prayer; with
    an attempt to answer the objections against it. A sermon ( 1743 ) and declared to his close friend
    William Mure of Caldwell, a former student of Leechman’s at Edinburgh….. ‘ I am sorry to find
    the Author to be a rank Atheist’.
    ‘Hume would say that all of the elders in the Presbytery of Glasgow were atheists’.
    These people represented everything that was opposed to the true meaning of Christianity and I
    have pointed out from Harry Reid’s ( Outside Verdict ) he consulted many atheists during recent
    years who believe in Presbyterianism but not in the mystery of God.
    The problem that still exists with those who rule Scottish society is that universities, schools and
    collages and the civil service are staffed by many with similar views who all play the Protestant
    card which keeps them in their highly paid and influential jobs.
    When someone declares that they are an atheist that should be for them to face the consequences of
    their own conscience but they should not be allowed to pretend that they are also Christians, I am
    sure there are many atheists who don’t mind their children being taught or being ruled by people
    who hold the same ideas, as is their rights in a free society, but there are millions who don’t wish to
    be deceived, though I can understand why so many Protestants adhere to atheism as an escape from
    the distorted propaganda that they have been brainwashed with especially against their fellow
    human beings who adhere to Catholicism.
    Presbyterian-ism is synonymous with class distinction take this example from a book by The Open
    University in Scotland and Dundee University, edited by Anthony Cooke, Ian Donnachie, Ann
    MacSween and Christopher A. Whatley ( Modern Scottish History 1707 to the Present. Volume 1 :
    The Transformation of Scotland, 1707-1850 ) Published by Tuckwell Press 1998.
    ‘ Where there was one large landowner in the parish, he ( rarely she ) and his family sat in a ‘
    laird’s loft ’ constructed inside the churches, whilst in royal burghs the provost and town council
    ( mostly church elders ) often had their own loft or reserved pews. In this way the parish church
    on a Sunday increasingly mirrored the sharpening social gradations in the parish at large.
    The minister supervised the schoolmaster ( the ‘dominie’ ) who conducted the parish school,
    whilst the beadle had a variety of functions – including renting out a mortcloth for covering the
    dead at funerals in the kirkyard’.
    The Kirk was a structure of tiers with its reserved pews for the rich and as for the renting of death
    covers from the Kirk this was no different from the Catholic’s plenary indulgences which has
    always been condemned by Protestant historians.
    The Open University book continues to highlight the problems that Professor Whyte describes thus;
    ‘ The kirk sessions was the local court for the trying of cases against parishioners accused of
    ecclesiastical offences, but many of these were also civil offences. Discovery of a pregnant
    spinster was usually the starting point for such cases, with the result that women were, by
    modern standards, rather harshly treated.
    The Kirk above all sought acknowledgement of guilt and submission to its authority: failure to
    do so could cause a variety of problems to an accused person, including the refusal of the
    minister to provide a ‘ testificate’ ( or testimonial ) to a parishioner wishing to move to another
    parish. Punishment usually came in two forms: a fine, and the ‘ purging of the scandal’ by
    standing or sitting in a prominent place in church ( in some places on a punishment stool )
    whilst the minister ‘ ranted’ at the offender’.
    The Open University writers narrate on the Patronage of ministers and the chaos that it caused;
    ‘ Objecting parishioners would seek to physically prevent the clergymen from entering his
    church. Human barricades would be formed, the church would be locked and the key
    conveniently ‘ lost’ and many induction’s were postponed for a week or more ( decaying bodies
    would be unburied ) it became common for a detachment of troops or cavalry (English ) to attend
    the next attempt ( to get in the church ).
    These occasions became standard in Scottish parishes after 1740’.
    The Scottish Protestant Church had been reduced to a laughing stock considering that pre-1560
    Catholic Churches had been functioning night and day seven days per week without the proletariat
    being dragged from the streets and subjected to all forms of despicable methods of degradation and
    humiliation in front of friends and family for months on end…… the Open University goes on;
    ‘ All over Scotland churches fell into severe disrepair, and by the 1790s clergy were complaining
    openly about dampness, falling roofs, lack of ventilation or heating, and
    unsurfaced floors where the rubbing of worshippers’ feet was unearthing skeletons.
    The device of using the poor fund to install fixed pews which, after the allocation of a portion of
    their family ( of heriditors, ministers, elders ) friends and tenants, ( the rest of the pews ) were
    rented out to parishioners at ‘ economic ’ rates, and all felt cheated at having to pay more to
    worship in their parish church whilst having no say in who their minister should be.’
    The OU’s book editors describe the divisions that were inevitable within the ranks of the
    bourgeoisie Protestant brainwashers;
    ‘ They became subject to internal rancour, and they split into different churches repeatedly
    between the 1740s and the 1800s. Moreover, a large number of denominations and sects emerged
    as a result of opposition to patronage in the Church of Scotland, including the Relief Church
    ( formed 1756 ), the Glasites and the Old Scots Independents’.
    One must consider that members of these sects have been ruling Scotland for over 400 years is it
    little wonder that so many Scots are still living below the European levels of poverty because the
    nation has been so divided in so many aspects of normal life.
    This has not changed as only recently in 2003 Protestant Church sects in Scotland are still
    continuously talking and arguing about uniting.
    They cannot unite for very long as they are so divided in degrees of hate against true Christians and
    other faiths.
    The Open University records;
    ‘ When in 1842, the government ( Westminster ) refused to abolish patronage and accede to
    Chalmers’ demands that the Church of Scotland should be permitted sovereignty within the state,
    church schism loomed immediately. Chalmers orchestrated the spectacular walk-out of the
    Evangelicals from the General Assembly in St. Andrew’s Church in Edinburgh’s George Street
    on 18th May 1843’.
    Chalmers wrote in 1821;
    ‘ The Religious spirit, once so characteristic of our nation ( pre-1560 ) has been rapidly
    subsiding…more particularly in our great towns, the population have so outgrown the old
    ecclesiastical system, as to have accumulated there into so many masses of practical
    heathenism’.
    This statement was made before Irish Catholics arrived in Scotland due to the famine that was to
    blight Ireland therefore one must realise that the people Chalmers refers to are mostly Protestants
    who couldn’t stomach the bile and distortions that had been fed to them.
    The Open University writers go on;
    ‘ The principal biographer of Chalmers, Stewart J. Brown, has argued ( 1982 ) that the
    Disruption was a ‘ failure’ for Chalmers, and was also a ‘tragedy for organised religion in
    Scotland’.
    Presbyterian-ism is the tragedy that has afflicted Scotland with its vice-grip hold over the minds of
    the proletariat.
    Stewart J. Brown wrote in the Open University book;
    ‘ The Disruption of the Church of Scotland was the most important event in the history of
    nineteenth-century Scotland. The events of 1843 shattered one of the major institutional
    foundations of Scottish identity, divided the Scottish nation ( again ) and contributed
    significantly to the process of assimilation into a larger British parliamentary state that was
    increasingly secular in orientation.
    The Disruption was not only the break-up of the national religious Establishment; it was also a
    disruption in Scottish identity.’
    I must intervene on this point as a national identity requires a longer time span than the 300 years
    that Protestant apologists make claims over.
    Brown continues;
    ‘ It was a radical break from its Reformation and Covenanting past, and a turning-away from
    the vision of the unified godly commonwealth. The Disruption undermined the Presbyterian
    nationalism that had shaped early modern Scotland.’
    The only nationalism that I can attribute to Presbyterian-ism is to be linked to Westminster which
    upholds their constitution otherwise they will become as impotent as their ideology which is total
    domination over the hearts and souls of the proletariat not only of Scotland, but the world.
    Clough ( quoted in Storrar 1990 ) asserted that;
    ‘ What might have developed into a declaration of independence…merely turned into the
    Disruption of the Kirk, and not the rupture of the ( English colony ) state’.
    The Open University editors go on;
    ‘ The city of Glasgow became the focus of the Catholic community in Scotland; from reputedly
    only 30 Catholics in the city in 1778’.
    Please note the Declaration of Arbroath that only 100 were needed but in Glasgow only 30 were
    required more that two hundred years after Mary Stuart’s martyrdom and the March 10th 1615 St.
    John Ogilvy’s brutal murder at Glasgow Cross by Presbyterian Knoxites who’s followers submitted
    and invited English domination.
    The Open University’s editors examine the evil of Protestantism and present a vivid description of
    attacks on Scottish Catholics during 1778 that still exist today in many places and Northern Ireland;
    ‘ The Catholic Church and practice of the Catholic faith were subjected to extensive legal
    impediments. Eighteenth-century Scotland inherited a battery of measures from the previous
    century ( over two centuries ): Catholic mass was illegal, Catholics could not inherit or sell
    property or become teachers, and even being a Catholic was illegal, with kirk presbyteries having
    the power to declare them rebels.
    The Protestant host society was extremely hostile to Catholicism’.
    The OU editors fall into the same trap as many Scottish history writers by claiming the Protestants
    were the hosts of Catholics contrary to the fact that Scottish Catholics had formed and created the
    once independent nation.
    They write on;
    ‘ This hostility was institutionalised within all echelons of the Presbyterian establishment. When,
    in the late 1770s, an attempt was made in Parliament ( Westminster ) to provide relief ( or
    freedom ) for British Catholics, the urban elite of Edinburgh ( ministers, elders etc. ) and
    Glasgow helped organise the artisanal mob to sack property owned by Catholics’.
    A newspaper recounted one disturbance in Glasgow in October 1778: ( The Scots Magazine. )
    ‘ During the time of morning service, a mob gathered round a house just by the Collage Church,
    where they understood that a few Catholics assembled for worship. The mob not only insulted,
    but terrified the poor people to the highest degree.
    Some poor Highland woman had their caps and cloaks torn off them, and were pelted with dirt
    and stones. In short, the rabble continued their outrages till night, when they broke all the
    windows of the house, breathing blood and slaughter to all Papists, and in every respect
    profaning the Lord’s day in a grosser manner than was ever known to be done in Britain’.
    This passage could equally describe the 20th century, actually its a fairly accurate interpretation of
    what has gone on in Scotland since 1560 not only against Catholics but also includes the Protestant
    proletariat who were trying to escape the jaws of the beast.
    The O.U. editors wrote;
    ‘ Presbyterian’s viewed Catholics as ill-educated and superstitious peasants, whether from the
    western Highlands or from Ireland. Catholicism threatened Scotland by undermining the
    Presbyterian Church of Scotland ( especially including ministers’ income ), by promoting ‘
    delusion’, and ‘perverting’ the people.’
    I am sure that many Protestant indoctrinates are happy that Catholics fought for the freedom that
    they only now partially have as the Kirk would still have their own people chained by-the-neck and
    sitting on punishment stools, and one can view these same antics of hatred and sectarianism by
    Orange-men, women and children, politicians, ministers and teachers on the streets of 21st century
    Scotland.
    The O. U. writer continues;
    ‘ In 1689 support for William of Orange was far from universal and subsequent events – the
    Glencoe massacre of 1692 and the failure of the Darian venture, for which King William 111
    was held responsible – made it more likely that they would seek an accommodation with the
    French monarch and thereby threaten England’s security on her northern frontier.
    Anglo-Scottish Protestant culture could help to integrate the English and the Scots but it could
    not forge a new multinational British state’.
    Written and researched by Francis Joseph Dougan AKA Frank Dougan

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  14. Queen Elizabeth I and her Protestant Government and followers The Church of England guilty of murder.
    Researched by Frank Dougan May 2018.
    From Wikipedia, the free encyclopedia
    The Oaten Hill Martyrs (also known as the “Canterbury martyrs”) were Catholic Martyrs who were executed by hanging, drawing and quartering at Oaten Hill, Canterbury, on 1 October 1588. These four were beatified by Pope Pius XI in 1929.[1]
    Robert Wilcox was born in Chester, England in 1558 and entered the seminary at Rheims when he was twenty-five years old and was ordained on 20 April 1585. He was sent to England with other priests seeking to expand the Catholic faith and deal with the country’s expanding Protestantism under Queen Elizabeth I. Wilcox arrived in England on 7 June 1586 but was arrested almost immediately at Lydd in Kent, near to where he entered the country. As a captive, he was sent to the Marshalsea prison where he was examined on 15 August 1588. Here he admitted he was a Catholic priest and was sent for trial with the others to Canterbury, England.[2]
    Wilcox was the first of the four to be executed. It is recorded that he told his companions to be of good heart. He was going to heaven before them, where he would carry the tidings of their coming after him.[3]
    Gerard Edwards, a Catholic priest, was born at Ludlow, Shropshire, and studied at Jesus College, Oxford, but left without obtaining a degree.[2] On 22 February 1586 he left England to study for the priesthood in Rheims. He changed his name to “Edward Campion” in honour of St Edmund Campion. Because of his education he was ordained after just a year and returned to England at Easter 1587.[3] He was captured in Sittingbourne, Kent, just a few weeks later, however, and was imprisoned at the Newgate and the Marshalsea prisons in London following questioning by order of the Privy Council on 22 April 1587. Upon a second examination on 14 August 1588, he admitted to being a priest.[2] He was thirty-six years of age at the time of his execution.
    Robert Widmerpool was arrested for giving aid to a Catholic priest.
    Christopher Buxton was a Catholic priest, born in Derbyshire. He studied for the priesthood at Reims and Rome, and was ordained in 1586. He left Rome the next year, and soon after his arrival in England was apprehended and condemned to death for his priesthood. While in the Marshalsea Prison he wrote a Rituale, the manuscript of which is now preserved as a relic at Olney, Buckinghamshire. He sent this manuscript to a priest, as a last token of his friendship, the day before he was taken from the prison.

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