Chapter XIII: Appendix: Knox's Confession (12)

"My text, Madam, was this, 'And now, O kings, understand; be learned, ye judges of the earth.' After, Madam, I had declared the dignity of kings and rulers, the honour in which God has placed them, and the obedience that is due unto them, as God's lieutenants, I demanded this: But, O alas! what account shall the most part of princes make before that Supreme Judge, whose throne and authority so manifestly and shamefully they abuse? This day is most true the complaint of Solomon that violence and oppression do occupy the throne of God here in this earth: murderers, bloodthirsty men, oppressors, and malefactors dare be bold to present themselves before kings and princes, and the poor saints of God are banished and exiled. What shall we say, but that the Devil hath taken possession of the throne of God, which ought to be fearful to all wicked doers, and a refuge to the innocent oppressed. How can it be otherwise? Princes will not understand; they will not be taught as God commands them. God's law they despise, His statutes and holy ordinances they will not understand; they are more exercised in fiddling and flinging than in reading or hearing God's most blessed Word; and fiddlers and flatterers, who commonly corrupt youth, are more precious in their eyes than are men of wisdom and gravity, who might, by wholesome admonition, beat down in them some part of that vanity and pride wherein all are born, but in princes taketh deep root and strength by wicked education.

[Sidenote: Of Dancing.]

"Of dancing, Madam, I said that, albeit in the Scriptures I found no praise of it, and in profane writers that it is termed the gesture rather of those that are mad and in frenzy than of sober men; yet do I not utterly condemn it, providing that two vices be avoided. Firstly, the principal vocation of those that use that exercise must not be neglected for the pleasure of dancing; secondly, they may not dance, as did the Philistines their fathers, for the pleasure that they take in the displeasure of God's people. If they do either, they shall receive the reward of dancers, and that will be drink in hell, unless they speedily repent, and so shall God turn their mirth into sudden sorrow. God will not always afflict His people, nor will He always wink at the tyranny of tyrants. If any man, Madam, will say that I spake more, let him presently accuse me; for I think I have not only touched the sum, but the very words as I spake them." Many that stood by bare witness with him that he had recited the very words that he had spoken publicly.

The Queen looked about to some of the reporters, and said, "Your words are sharp enough as ye have spoken them; but yet they were told to me in another manner. I know that my uncles and ye are not of one religion, and therefore I cannot blame you, albeit you have no good opinion of them. But if ye hear anything of myself that mislikes you, come to myself and tell me, and I shall hear you."

"Madam," quoth he, "I am assured that your uncles are enemies to God, and unto His Son, Jesus Christ; and that, for maintenance of their own pomp and worldly glory, they spare not to spill the blood of many innocents. I am therefore assured that their enterprises shall have no better success than have had others that before them have done what they do now. But as to your own personage, Madam, I would be glad to do all that I could for your Grace's contentment, provided that I exceed not the bounds of my vocation. I am called, Madam, to a public function within the Kirk of God, and am appointed by God to rebuke the sins and vices of all. I am not appointed to come to every man in particular to show him his offence; that labour were infinite. If your Grace will please to frequent the public sermons, I doubt not but that ye shall fully understand both what I like and mislike, as well in your Majesty as in all others. Or, if your Grace will assign unto me a certain day and hour when it will please you to hear the form and substance of doctrine which is proponed in public to the churches of this realm, I will most gladly await upon your Grace's pleasure, time, and place. But to wait upon your chamber door, or elsewhere, and then to have no farther liberty than to whisper my mind in your Grace's ear, or to tell you what others think and speak of you, neither will my conscience nor the vocation whereto God hath called me suffer it. For, albeit at your Grace's commandment I am here now, I cannot tell what other men shall judge of me, when they learn that at this time of day I am absent from my book, and waiting upon the Court."

"You will not always," said she, "be at your book," and so turned her back. John Knox departed with a reasonably merry countenance. Some Papists, offended at this, said, "He is not afraid." Hearing this, he answered, "Why should the pleasing face of a gentlewoman affright me? I have looked in the faces of many angry men, and yet have not been afraid, above measure." And so left he the Queen and the Court for that time.

[Sidenote: The Queen negotiates with England.]

In the meantime, the negotiation and credit was great betwixt the Queen of England and our Sovereign: letters, couriers, and posts ran very frequently. There was great bruit of an interview and meeting of the two Queens at York, and some preparations were made for this in both the realms. But it failed upon the part of England, and that by occasion of the troubles moved in France, as was alleged. These caused the Queen and her Council to remain in the south parts of England, to avoid inconvenience.

[Sidenote: The King of Sweden proposes Marriage to Queen Mary.]

That Summer, there came an Ambassador from the King of Sweden, requiring marriage of our Sovereign to his master the King. His entertainment was honourable; but our Queen liked not his petition. Such a man was too base for her estate; had not she been great Queen of France? Fie, of Sweden! What is it? But happy was the man that was forsaken of such an one. And yet she did not refuse one who was far inferior to a virtuous king.

[Sidenote: The Queen and the Earl of Moray.]

The Earl of Moray made a privy raid to Hawick upon the fair-day, and apprehended fifty thieves; of this number seventeen were drowned; others were executed in Jedburgh. The principals were brought to Edinburgh, and there suffered, according to their merits, upon the Borough Muir. The Queen was not content with the prosperity and good success that God gave to the Earl of Moray in all his enterprises, for she hated his upright dealing, and the image of God which did evidently appear in him; but at that time she could not well have been served without him.

[Sidenote: The General Assembly: June 1562.]

At the Assembly of the Kirk at Midsummer, on the 29th of June 1562, many notable points were discussed concerning good order in the Church; for the Papists and the idolatry of the Queen began to trouble the former good orders.... The tenor of the supplication read in open audience, and approved by the whole Assembly to be presented to the Queen's Majesty, was this:--

[Sidenote: The Supplication presented to the Queen.]

"Having in mind that fearful sentence, pronounced by the Eternal God against the watchmen that see the sword of God's punishment approach, and do not in plain words forewarn the people, yea, the princes and rulers, that they may repent, we cannot but signify unto your Highness, and unto your Council, that the state of this realm is such, at this present time, that unless redress and remedy be shortly provided, God's hand cannot long spare in His anger, to strike the head and the tail; the inobedient prince and sinful people. For, as God is unchangeable and true, so must He punish in these our days the grievous sins that we read He has punished in all ages, after He has long called for repentance, and none is shown.

"That your Grace and Council may understand what be the things we desire to be reformed, we will begin at that which we assuredly know to be the fountain and spring of all other evils that now abound in this realm, to wit, that idol and bastard service of God, the Mass; the fountain, we call it, of all impiety, not only because many take boldness to sin by reason of the opinion which they have conceived of that idol, to wit, that by the virtue of it, they get remission of their sins; but also that, under colour of the Mass, whores, adulterers, drunkards, blasphemers of God and of His holy Word and Sacraments, and such other manifest malefactors, are maintained and defended: for, let any Mass-sayer, or earnest maintainer thereof, be deprehended in any of the forenamed crimes, no execution can be had, for all is said to be done in hatred of his religion; and so are wicked men permitted to live wickedly, cloaked and protected by that odious idol. But, supposing the Mass were occasion of no such evils, yet in itself it is so odious in God's presence that we cannot cease, with all instance, to desire the removing of the same, as well from yourself as from all others within this realm, taking heaven and earth, yea, and your own conscience, to record that the obstinate maintenance of that idol shall in the end be to you destruction of soul and body.

"If your Majesty demand why we are more earnest now than we have been heretofore; we answer (our former silence nowise excused) that it is because we find ourselves frustrated of our hope and expectation; which was that, in process of time, your Grace's heart should have been mollified, so far as to have heard the public doctrine taught within this realm; by which, our farther hope was, God's Holy Spirit should so have moved your heart, that ye should have suffered your religion, which before God is nothing but abomination and vanity, to have been tried by the true touchstone, the written Word of God; and that your Grace finding it to have no ground or foundation in the same, should have given such glory unto God that ye would have preferred His truth unto your own preconceived vain opinion, of whatever antiquity it has been. Of this we in a part are now discouraged and can no longer keep silence, unless we would make ourselves criminal before God of your blood, perishing in your own iniquities; for we plainly admonish you of the dangers to come.

"The second that we require is punishment of horrible vices, such as are adultery, fornication, open whoredom, blasphemy, and contempt of God, of His Word and of His Sacraments; vices which, in this realm, for lack of punishment, do even now so abound that sin is reputed to be no sin. And, therefore, as we see the present signs of God's wrath manifestly appear, so do we forewarn that He will strike, before long, if His law be permitted thus manifestly to be contemned, without punishment. If any object, that punishment cannot be commanded to be executed without a Parliament; we answer that the Eternal God in His Parliament has pronounced death to be the punishment for adultery and for blasphemy. If ye put not His acts to execution, seeing that kings are but His lieutenants, having no power to give life where He commands death, He will repute you, and all others that foster vice, patrons of impiety, and He will not fail to punish you for neglecting His judgments.

"Our third request concerneth the poor, who be of three sorts; the poor labourers of the ground; the poor desolate beggars, orphans, widows, and strangers; and the poor ministers of the holy Evangel of Christ Jesus, who are all so cruelly treated by this last pretended order taken for sustentation of ministers, that their latter misery far surmounteth the former. For now the poor labourers of the ground are so oppressed by the cruelty of those that pay their Third, that they for the most part advance upon the poor, whatsoever they pay to the Queen, or to any other. As for the very indigent and poor, to whom God commands a sustentation to be provided from the teinds, they are so despised that it is a wonder that the sun giveth light and heat to the earth, where God's name is so frequently called upon, and no mercy, according to His commandment, is shown to His creatures. And also for the ministers, their livings are so appointed that the most part shall live but a beggar's life. And all cometh of impiety, that the idle bellies of Christ's enemies must be fed with their former delicacies.

"We dare not conceal from your Grace and Honours the burden of our conscience, which is this, that neither by the law of God, nor by any just law of man, is anything due to them who now most cruelly do exact of the poor and rich the Two-part of their benefices, as they call it.

"Therefore we most humbly require that some other order may be taken with them, and that they be not set up again to empire above the people of God, or above any subject within this realm. For we fear that such usurpation to their former estate shall be in the end neither pleasing to themselves, nor profitable to them that would place them in that tyranny. If any think that a competent living should be assigned to them, we repugn not, provided that the labourers of the ground be not oppressed, the poor be not utterly neglected, the ministers of the Word be not so sharply treated as they now are, and, finally, that those idle bellies, who by law can crave nothing, shall confess that they receive their sustentation, not as a matter of debt, but as of benevolence. Our humble request is, therefore, that some speedy order may be taken that the poor labourers may find some relief, and that in every parish some portion of the teinds may be assigned to the sustentation of the poor within the same; and likewise that some public relief may be provided for the poor within burghs; that collectors may be appointed to gather, and that sharp account may be taken, as well of their receipts as of their disbursements. The farther consideration to be had towards our ministers, we in some part remit to your wisdoms, and to their particular complaints.

"Our fourth petition is for the manses, yards, and glebes, justly appertaining to the ministers, without which it is impossible for them quietly to serve their charges; and therefore we desire order to be taken therein without delay.

"Our fifth concerneth the inobedience of certain wicked persons, who not only trouble, and have troubled ministers in their functions, but also disobey the superintendents in their visitation. Of this we humbly crave remedy; not so much for any fear that we and our ministers have of the Papists, but for the love that we bear to the common tranquillity. For we cannot hide from your Majesty and Council that, if the Papists think to triumph where they may, and to do what they list, where there is not a party able to resist them, some will think that they must begin where they left off. Heretofore they have borne all things patiently, in hope that laws should have bridled the wicked. If they be frustrated in this, albeit nothing is more odious to them than tumults and domestic discord, men will attempt the uttermost, before they behold with their own eyes the demolition of that House of God, which with travail and danger God hath within this realm erected by them.

"Lastly, we desire that such as have received remission of their Third be compelled to sustain the ministry within their bounds, else we forewarn your Grace and Council that we fear that the people will retain the whole in their hands, until such time as their ministry shall be sufficiently provided. We farther desire that the kirks be repaired according to an Act set forth by the Lords of Secret Council, before your Majesty's arrival in this country; that judges be appointed to hear the causes of divorcement, for the Kirk can no longer sustain that burden, especially since there is no punishment for the offenders; that sayers and hearers of Mass, profaners of the Sacraments, such as have entered into benefices by the Pope's bulls, and other such transgressors of the law made at your Grace's arrival within this realm, may be severely punished; else men will think that there is no truth meant in the making of such laws.

"Farther, we most humbly desire of your Grace and honourable Council a resolute answer to every one of the heads forewritten, that, the same being known, we may somewhat satisfy such as are grievously offended at manifest iniquity now maintained, at oppression under pretext of law done against the poor, and at the rebellious disobedience of many wicked persons against God's Word and holy ordinance.

"God the Father of our Lord Jesus Christ, so rule your hearts, and direct your Grace and Council's judgments by the dyttament[204] and illumination of His Holy Spirit, that ye may so answer that your consciences may be absolved in the presence of that righteous Judge, the Lord Jesus; and then we doubt not but that ye yourselves shall find felicity, and this poor realm, that long has been oppressed by wicked men, shall enjoy tranquillity and rest, with the true knowledge of God."

[204] Dictation; guidance.

[Sidenote: Secretary Lethington objects to the Terms of the Supplication.]

These things were read in public Assembly, and approved by all. Some wished that more sharpness had been used, because the time so craved. But the monsieurs of the Court, and Secretary Lethington above others, could not abide such hard speaking; "For who ever saw it written," said he, "to a prince, that God would strike the head and the tail, or that, if Papists did what they should list, men would begin where they had left off?" Above all others, it was most offensive that the Queen was accused as if she would raise up Papists and Papistry again. To put that into the people's head was no less than treason; for oaths durst be made that she never meant such a thing.

It was answered that the Prophet Isaiah used such manner of speaking; and there was no doubt but that he was well acquainted in the Court, for it was supposed that he was of the King's stock. Howsoever it was, his words make manifest that he spake to the Court and courtiers, to judges, ladies, princes and priests. And yet, says he, "The Lord shall cut away the head and the tail," etc. "And so," said the first writer, "I find that such a phrase was used once before. If it offend you that we say, 'Men must begin where they left off,' in case the Papists do as they do; we would desire you to teach us, not so much how we shall speak, but rather what we shall do when our ministers are stricken, our superintendents are disobeyed, and a plain rebellion is decreed against all good order."

"Complain," said Lethington. "Whom to?" said the other. "To the Queen's Majesty," said he. "How long shall we do so?" quoth the whole. "Till ye get remedy," said the Justice Clerk: "give me their names, and I shall give you letters." "If the sheep," said one, "shall complain to the wolf that the wolves and whelps have devoured their lambs, the complainer may stand in danger; but the offender, we fear, shall have liberty to hunt after his prey." "Such comparisons," said Lethington, "are very unsavoury; for I am assured that the Queen will neither erect nor yet maintain Papistry." "Let your assurance," said another, "serve yourself; it cannot assure us; for her manifest proceedings speak the contrary."

After such taunting reasoning on both sides, the multitude concluded that the supplication, as it was conceived, should be presented; unless the Secretary would form one more agreeable to the present necessity. He promised to keep the substance of ours, but said he would use other terms, and ask things in a more genteel manner. The first writer answered that he served the Kirk at their commandment, and was content that with his dictament men should use the liberty that best pleased them, provided that he was not compelled to subscribe to the flattery of such as regarded the persons of men and women more than the simple truth of God. So this former supplication was given to be reformed as Lethington's wisdom thought best. And in very deed he so framed it that, when it was delivered by the Superintendents of Lothian and Fife, and when the Queen had read somewhat of it, she said, "Here are many fair words: I cannot tell what the hearts are." For our painted oratory, we were termed the next name to flatterers and dissemblers; but, for that session, the Kirk received no other answer....

[Sidenote: The Queen visits the North: Papist Intrigues.]

The interview and meeting of the two Queens being delayed until the next year, our Sovereign took purpose to visit the north, and departed from Stirling in the month of August. Whether there was any secret paction and confederacy betwixt the Papists in the south and the Earl of Huntly and his Papists in the north; or, to speak more plainly, betwixt the Queen herself and Huntly, we cannot certainly say. But the suspicions were wondrously vehement that there was no good-will borne to the Earl of Moray, nor yet to such as depended upon him at that time. The history we shall faithfully declare, and leave the judgment to the reader....

The Queen and Court remained at Aberdeen certain days, to deliberate upon the affairs of the country; and some began to smell that the Earl of Huntly was under gathering.[205] While things were so working in the north, the Earl Bothwell brake his ward, and came forth from the Castle of Edinburgh on the 28th of August. Some say that he broke the stanchions of the window; others whispered that he got easy passage by the gates. One thing is certain; the Queen was little offended at his escaping. The said Earl showed himself not very much afraid, for his common residence was in Lothian. The Archbishop of St. Andrews and Abbot of Crossraguel kept secret convention at that same time in Paisley, and to them resorted divers Papists; yea, the said Archbishop spake with the Duke, and unto him came also the Lord Gordon from the Earl of Huntly, requiring him "to put to his hands in the south, as he should do in the north; and Knox's crying or preaching should not stay that purpose." The Archbishop, let him be never so close, could not altogether hide his mind, but at his own table said, "The Queen is gone into the north, belike to seek disobedience: she may perchance find the thing that she seeks." It was constantly affirmed that the Earl Bothwell and the said Lord Gordon spake together, but of their purpose we heard no mention.

[205] That is, his clansmen were being mobilised.

[Sidenote: John Knox warns the Protestants.]

The same year, and at that instant time, Commissioners were appointed by the General Assembly. To Carrick and Cunningham, Master George Hay was sent, and he, for the space of a month, preached with great fruit in all the churches of Carrick. To Kyle, and to the parts of Galloway, John Knox was appointed. Besides showing the doctrine of the Evangel to the common people, John Knox forewarned some of the nobility and Barons of the dangers that he feared, and that were apparently to follow shortly; and he exhorted them to put themselves in order, so that they might be able to serve the authority, and yet not to suffer the enemies of God's truth to have the upper hand. Thereupon, a great part of the Barons and Gentlemen of Kyle and Cunningham and Carrick, professing the true doctrine of the Evangel, assembled at Ayr.

[Sidenote: A Bond is again subscribed.]

After exhortations made and conference held, these subscribed a bond to maintain and assist the preaching of God's holy Evangel, then, of His mere mercy, offered to this realm; and also the ministers thereof against all persons, power, and authority, that would oppose themselves to the doctrine proponed, and by them received. And farther, with the same solemnity, it was protested and promised, that every one should assist others, yea, the whole body of the Protestants within the realm, in all lawful and just actions, against all persons; so that whosoever should hurt, molest, or trouble any of our body, should be reputed enemy to the whole, unless the offender were content to submit himself to the judgment of the Kirk, as established amongst us....

These things done at Ayr, the said John passed to Nithsdale and Galloway, and there, in conference with the Master of Maxwell, a man of great judgment and experience, he communicated such things as he feared. Upon his suggestion, the Master wrote to the Earl Bothwell, enjoining him to behave himself as became a faithful subject, and to keep good quietness in the parts committed to his charge, for so would the crime of his breaking ward be the more easily pardoned. John Knox wrote to the Duke's Grace, and earnestly exhorted him neither to give ear to the Archbishop, his bastard brother, nor yet to the persuasion of the Earl of Huntly; for if he did, he assured him, he and his house should come to a sudden ruin.

[Sidenote: The Result of John Knox's Labours in the South.]

By such means the south parts were kept in reasonable quietness, during the time that the troubles were in brewing in the north. And yet the Archbishop and the Abbot of Crossraguel did what in them lay to raise some trouble. Besides the fearful bruits that they sparsed abroad, sometimes that the Queen was taken; sometimes that the Earl of Moray and all his band were slain; and sometimes that the Queen had given herself to the Earl of Huntly,--besides such bruits, the Archbishop, to disturb the country of Kyle, where quietness was greatest, raised the Crawfords against the Reids for payment of the Archbishop's Pasch fines; but that was stayed by the labours of indifferent men, who favoured peace.

[Sidenote: The Abbot of Crossraguel and John Knox.]

The Abbot of Crossraguel requested an opportunity to dispute with John Knox as to the maintenance of the Mass. This was granted to him, and debate was held in Maybole during three days. The Abbot had the advantage that he required; to wit, he took upon him to prove that Melchisedec offered bread and wine to God, and this was the ground upon which was founded the argument that the Mass was a sacrifice, etc. But, in the travail of three days, no proof could be produced for Melchisedec's oblation, as in the disputation (which is to be had in print) may clearly appear. The Papists constantly looked for a wolter,[206] and therefore made some brag of reasoning. The Abbot further presented himself in the pulpit, but the voice of Master George Hay so affrighted him, that, after one attempt, he wearied of that exercise.

[206] Overturn.

[Sidenote: The Revolt of the Earl of Huntly.]

After the Queen was somewhat satisfied of hunting and other pastime, she came to Aberdeen. There the Earl of Huntly and his Lady met her with no small train. He remained in Court, was supposed to have the greatest credit, departed with the Queen to Buchan, and met her again at Rothiemay, expecting that she would accompany him to Strathbogie. But, in the journey, certain word came to her that John Gordon[207] had broken promise in not re-entering into ward; for his father the Earl had promised that he should again enter within the Castle of Stirling, and there abide the Queen's pleasure. But, with or without his father's knowledge and consent, he refused to enter; and this so offended the Queen that she would not go to Strathbogie, but passed through Strathisla to Inverness, where the Castle was denied to her. The captain had command to keep it, and looked for relief which John of Gordon had promised; but, being frustrated in this, the Castle was surrendered. The captain, named Gordon, was executed; the rest were condemned, and the hands of some were bound, but these escaped. This was the beginning of further trouble; for the Earl of Huntly was offended, and began to assemble his folks, sparing not to say that he would be revenged.[208]...

[207] Sir John Gordon, of Findlater, second son of the Earl of
Huntly. Confined in the Tolbooth of Edinburgh, for a murderous
attack upon Lord Ogilvy of Airly in a quarrel concerning property,
he had broken ward.--ED.

[208] He was denounced as a traitor. With a following of eight
hundred men, he encountered the Earl of Moray and the Queen's forces
outside Aberdeen, and was defeated and slain at the battle of
Corrichie.--ED.

[Sidenote: Of the Earl of Huntly.]

Upon the morrow after the discomfiture, the Lady Forbes, a woman both wise and fearing God, came amongst many others to visit the corpse of the said Earl; and seeing him lie upon the cold stones, having only upon him a doublet of canvas, a pair of Scottish grey hose, and a covering of arras-work, she said, "What stability shall we judge to be in this world: there lieth he that yesterday morning was holden the wisest, the richest, and a man of greatest power within Scotland." In very deed, she lied not; for, in man's opinion, under a prince, there was not such a one produced in this realm these three hundred years. But felicity and worldly wisdom so blinded him that in the end he perished in them, as shall all those that despise God and trust in themselves....

[Sidenote: The Queen's Relations with the Earl of Moray.]

The Earl of Moray sent word of the marvellous victory to the Queen, and humbly prayed her to show obedience to God and publicly to convene with them, to give thanks to God for His notable deliverance. She gloomed at the messenger and at the request, and scarcely would give a good word or blithe countenance to any that she knew to be earnest favourers of the Earl Moray, whose prosperity was, and yet is, to her boldened heart, a very venom against him for his godliness and upright plainness. For many days she bare no better countenance; and thereby it might have been evidently espied that she rejoiced not greatly in the success of that matter; and, albeit she caused John Gordon and divers others to be executed, it was the destruction of others that she sought.

[Sidenote: Rumours concerning the Queen's Marriage.]

In the meantime, there was much trouble in France; and the intelligence and outward familiarity betwixt the two Queens was great. Lethington was directed with large commission both to the Queen of England and to the Guisians. The marriage of our Queen was in every man's mouth. Some would have Spain; some the Emperor's brother; some Lord Robert Dudley; some the Duke de Nemours; and some unhappily guessed at the Lord Darnley. We know not what Lethington's credit was; but, shortly after, there began to be much talk of the Earl of Lennox, and of his son, the Lord Darnley. It was said that Lethington spake with the Lady Margaret Douglas, and that Robert Melvin received a horse, for the Secretary's use, from the Earl of Lennox or from his wife. Howsoever it was, Master Fowler, servant to the said Earl, came with letters to the Queen's Grace, and licence was permitted to the Earl of Lennox to come to Scotland, to travail in his lawful business. On the day that the licence was granted, the Secretary said, "This day have I incurred the deadly hatred of all the Hamiltons within Scotland, and have done them no less displeasure than had I cutted their throats."

[Sidenote: The Queen and Earl Bothwell.]

The Earl Bothwell, who had broken ward, fearing apprehension, prepared to pass to France; but, by storm of weather, he was driven into England, where he was stayed, and the Queen of England offered to surrender him. But our Queen answered that he was no rebel, and requested that he should have liberty to pass whither it pleased him. In this, Lethington helped not a little; for he travailed to have friends in every faction of the Court. Thus the said Earl obtained licence to pass to France.

[Sidenote: The Preachers admonish the Courtiers.]

The Court remained for the most part in Edinburgh, during the winter after the death of the Earl of Huntly. The preachers were wondrously vehement in reprehension of all manner of vice, which then began to abound; and especially avarice, oppression of the poor, excess, riotous cheer, banqueting, immoderate dancing, and the whoredom that ensues. The courtiers began to storm, and to pick quarrels against the preachers, alleging that all their preaching was turned to railing.

One of them gave answer as follows: "It comes to our ears that we are called railers. Albeit we wonder, we are not ashamed. The most worthy servants of God that before us have travailed in this vocation have so been styled. But the same God, who from the beginning has punished the contempt of His Word, and has poured forth His vengeance upon such proud mockers, shall not spare you; yea, He shall not spare you before the eyes of this same wicked generation, for whose pleasure ye despise all wholesome admonitions.

"Have ye not seen a greater than any of you sitting where presently ye sit, pick his nails and pull down his bonnet over his eyes, when idolatry, witchcraft, murder, oppression, and such vices were rebuked? Was not his common talk, 'When these knaves have railed their fill, will they then hold their peace?' Have ye not heard it affirmed to his own face that God should revenge his blasphemy, even in the eyes of such as were witnesses to his iniquity? Then was the Earl of Huntly accused by you as the maintainer of idolatry, and the only hinderer of all good order. Him has God punished, even according to the threatenings that his and your ears heard; and by your hands hath God executed His judgments.

"But what amendment in any case can be espied in you? Idolatry was never in greater rest: virtue and virtuous men were never in more contempt: vice was never more bold, never did it less fear punishment. And yet, who guides the Queen and Court? Who but the Protestants? O horrible slanderers of God, and of His holy Evangel. Better it were for you plainly to renounce Christ Jesus, than thus to expose His blessed Evangel to mockage. If God do not punish you, so that this same age shall see and behold your punishment, the Spirit of righteous judgment guides me not."...

[Sidenote: The General Assembly: 25th December 1562.]

At the General Assembly of the Church, holden the twenty-fifth of December, the year of God 1562, great complaints were made that churches lacked ministers; that ministers lacked their stipends; that wicked men were permitted to be schoolmasters, and so to infect the youth. One, Master Robert Cumin, schoolmaster in Arbroath, was complained upon by the Laird of Dun, and sentence was pronounced against him. It was farther complained that idolatry was erected in divers parts of the realm; and some thought that new supplication for redress should be presented to the Queen's Grace. Others demanded, What answer was received on the former occasion? The Superintendent of Lothian confessed the deliverance of it. "But," said he, "I received no answer." It was answered on behalf of the Queen--for her supporters were ever there--that it was well known to the whole realm what troubles had occurred since the last Assembly; and, therefore, that they should not wonder that the Queen had not answered: but they doubted not but that order would be taken betwixt that and the Parliament which was appointed for May, and all men should have occasion to stand content. This satisfied the whole Assembly for that time. And this was the practice of the Queen and of her Council to drive time with fair words....

[Sidenote: The Protestants deal with Idolaters and the Mass.]

The Papists, at Easter, 1563, had erected that idol, the Mass, in divers parts of the realm; amongst these being the Archbishop of St. Andrews, the Prior of Whithorn, with divers others of their faction.... The brethren, universally offended, and espying that the Queen did but mock them by her proclamations, determined to put to their own hands, and to punish for example to others. So some priests in the West-land were apprehended, and intimation was made by the brethren to others, as to the Abbot of Crossraguel, the Parson of Sanquhar, and such, that they should not proceed by complaint to Queen or Council, but should execute the punishment that God, in His Law, had appointed to idolaters, by such means as they might, wherever these should be apprehended.

The Queen stormed at such freedom of speaking, but she could not amend it; for the spirit of God, of boldness, and of wisdom, had not then left the most part of those whom God had used as instruments in the beginning. They were of one mind to maintain the truth of God, and to suppress idolatry. Particularities had not divided them; and therefore could not the Devil, working in the Queen and Papists, then do what he would.

[Sidenote: Queen Mary and John Knox at Lochleven.]

The Queen began to invent a new craft. She sent for John Knox to come to her at Lochleven. She travailed with him earnestly for two hours before her supper, seeking that he would be the instrument to persuade the people, and principally the gentlemen of the West, not to put hands to punish men for conducting themselves in their religion as pleased them. The other, perceiving her craft, said that if her Grace would punish the malefactors according to the laws, he could promise quietness upon the part of all them that professed the Lord Jesus within Scotland. But, if her Majesty thought to delude the laws, he said he feared that some would let the Papists understand that they should not be suffered to offend God's Majesty so manifestly, without punishment.

"Will ye," quoth she, "allow that they shall take _my_ sword in their hand?"

"The sword of justice," quoth he, "Madam, is God's, and is given to princes and rulers for an end. If they transgress this, sparing the wicked, and oppressing innocents, they that, in the fear of God, execute judgment where God has commanded, do not offend God, although kings forbear; nor do those sin that bridle kings from striking innocent men in their rage. The examples are evident; Samuel feared not to slay Agag, the fat and delicate king of Amalek, whom King Saul had saved.... And so, Madam, your Grace may see that others than chief magistrates may lawfully punish, and have punished the vice and crimes that God commands to be punished. In the present case, I would earnestly pray your Majesty to take good advisement, and that your Grace should let the Papists understand that their attempts will not be suffered to go unpunished. For, by Act of Parliament, power is given to all judges to search for Mass-mongers, or the hearers of the same, within their own bounds, and to punish them according to the law. It shall therefore be profitable to your Majesty to consider what is the thing your Grace's subjects look to receive of your Majesty, and what it is that ye ought to do to them by mutual contract. They are only bound to obey you in God. Ye are bound to keep laws for them. Ye crave of them service; they crave of you protection and defence against wicked doers. Now, Madam, if ye shall deny your duty to those who especially crave that ye shall punish malefactors, think ye to receive full obedience of them? I fear, Madam, ye shall not."

Herewith the Queen, being somewhat offended, passed to her supper. John Knox left her, informed the Earl of Moray of the whole reasoning, and departed, of final purpose to return to Edinburgh, without any further communication with the Queen.

But before sunrise, upon the morrow, two messengers were directed to him, commanding him not to depart until he spake with the Queen's Majesty. This he did, meeting her at the hawking be-west Kinross. Whether it was the night's sleep or a deep dissimulation locked in her breast that made her forget her former anger, wise men may doubt; but concerning that she never moved word, and began divers other purposes, such as the offering of a ring to her by the Lord Ruthven.

_Queen._ I cannot love Lord Ruthven, for I know him to use enchantment, and yet is he one of my Privy Council.

_Knox._ Whom blames your Grace for that?

_Queen._ Lethington was the whole cause.

_Knox._ That man is absent for the present, Madam; and, therefore, I will say nothing on that subject.

_Queen._ I understand that ye are appointed to go to Dumfries, for the election of a Superintendent to be established in these countries.

_Knox._ Yes, those quarters have great need, and some of the Gentlemen so require.

_Queen._ But I hear that the Bishop of Athens would be Superintendent.

_Knox._ He is one, Madam, that is put in election.

_Queen._ If ye knew him as well as I do, ye would never promote him to that office, nor yet to any other within your Kirk.

_Knox._ What he has been, Madam, I neither know, nor yet will I inquire. In time of darkness, what could we do but grope and go wrong even as darkness carried us? If he fear not God now, he deceives many more than me. And yet, Madam, I am assured that God will not suffer His Church to be so far deceived as that an unworthy man shall be elected, where free election is, and the Spirit of God is earnestly called upon to decide betwixt the two.

_Queen._ Well, do as ye will, but that man is a dangerous man.

Therein the Queen was not deceived; for he had corrupted most part of the Gentlemen, not only to nominate him, but also to elect him. This perceived, the said John, Commissioner, delayed the election, and left Mr. Robert Pont (who was put in election with the foresaid Bishop) with the Master of Maxwell, that his doctrine and conversation might be the better tried by those that had not known him before. So the Bishop was frustrated of his purpose, for that time. Yet was he, at that time, the man that was most familiar with the said John, in his house and at table. When the Queen had talked long with John Knox, he being oft willing to take his leave, she said, "I have to open unto you one of the greatest matters that have touched me since I came to this realm, and I must have your help in it." Then she began to make a long discourse concerning her sister, the Lady Argyll, how that she was not so circumspect in all things as she wished her to be.

_Queen._ Yet, my Lord, her husband, whom I love, treats her not in many things so honestly and so godly, as I think ye yourself would require.

_Knox._ Madam, I have been troubled with that matter before, and once I put such an end to it, before your Grace's arrival, that both she and her friends seemed fully to stand content. She herself promised before her friends that she should never complain to creature until I should first understand their controversy by her own mouth or an assured messenger. I have heard nothing from her; and, therefore, I think there is nothing but concord.

_Queen._ Well, it is worse than ye believe. Do this much for my sake, as once again to put them at unity. If she behave not herself as she ought to do, she shall find no favours of me. But let not my Lord know in anywise what I have requested of you in this matter; for I would be very sorry to offend him in that or any other thing. And now, as touching our reasoning yesternight, I promise to do as ye required. I shall cause all offenders to be summoned, and ye shall know that I shall minister justice.

_Knox._ I am assured, then, that ye shall please God, and enjoy rest and tranquillity within your realm; and that is more profitable to your Majesty than all the Pope's power can be.

And thus they parted.

This conference we have inserted to let the world see how deeply Mary, Queen of Scotland, can dissemble; and how she could cause men to think that she bare no indignation for any controversy in religion, while in her heart there was nothing but venom and destruction, as did appear shortly after.

[Sidenote: John Knox writes to the Earl of Argyll.]

John Knox departed, and prepared himself for his journey to Dumfries; and from Glasgow, according to the Queen's commandment, he wrote to the Earl of Argyll.... This letter was not well accepted by the said Earl; and yet he uttered no part of his displeasure in public, but contrarily showed himself most familiar with the said John. He kept the diet at which the bishop and the rest of the Papists were accused, and sat in judgment himself.

[Sidenote: The Massmongers are tried: 19th May 1563.]

The summonses were directed against the Massmongers with expedition, and in the straitest form. The nineteenth day of May was appointed, a day only before the Parliament. Of the Pope's knights there compeared the Archbishop of St. Andrews, the Prior of Whithorn, the Parson of Sanquhar, William Hamilton of Cammiskeyth, John Gordon of Barskeocht, with divers others. The Protestants convened to crave for justice. The Queen asked counsel of the Bishop of Ross, and of the old Laird of Lethington (for the younger was absent, and so the Protestants had the fewer unfriends), and they affirmed that she must see her laws kept, or else she would get no obedience. So preparation was made for their accusations. The Archbishop, with his band of the exempted sort, made it nice[209] to enter before the Earl of Argyll, who sat in judgment; but at last he was compelled to enter within the bar. A merry man who now sleeps in the Lord, Robert Norwell, instead of the Bishop's cross, bare before him a steel hammer. The Archbishop and his band were not a little offended at this, because the bishops' privileges were not then current in Scotland, which day God grant our posterity may see of longer continuance than we possessed it. The Archbishop and his fellows, after much ado, and long drift of time, came within the Queen's will, and were committed to ward, some to one place, some to another. The Lady Erskine, a sweet morsel for the Devil's mouth, got the bishops for her part.

[209] Made scruple.

[Sidenote: Parliament of May 1563.]

All this was done in a most deep craft, to abuse the simplicity of the Protestants, so that they should not press the Queen with any other thing concerning matter of religion at that Parliament, which began within two days thereafter. She obtained of the Protestants whatsoever she desired; for thus reasoned many, "We see what the Queen has done; the like of this was never heard of within the realm: we will bear with the Queen; we doubt not but all shall be well." Others were of a contrary judgment, and forespake things as they afterwards came to pass. They said that nothing was meant but deceit; and that the Queen, as soon as ever Parliament was past, would set the Papists at freedom. They therefore urged the Nobility not to be abused. But because many had their private commodity to be handled at that Parliament, the common cause was the less regarded.

[Sidenote: Queen Mary's Influence: "Vox Dianae."]

Such stinking pride of women as was seen at that Parliament was never seen before in Scotland. Three sundry days the Queen rode to the Tolbooth. On the first day she made a painted oration; and there might have been heard among her flatterers, "_Vox Dianae!_ the voice of a goddess, and not of a woman! God save that sweet face! Was there ever orator that spake so properly and so sweetly!"

[Sidenote: Reformation is hindered by personal Interests.]

All things misliking the preachers, they spake boldly against the targetting of their tails,[210] and against the rest of the vanity of those foolish women. This they affirmed should provoke God's vengeance, not only against them, but against the whole realm; and especially against those that maintained them in that odious abusing of things that might have been better bestowed. Articles were presented, proposing to Parliament that order be taken in regard to apparel, and for reformation of other enormities; but all was scripped at. The Earldom of Moray needed confirmation, and many things that concerned the help of friends and servants were to be ratified, and therefore they might not urge the Queen. If they did so, she would hold no Parliament; and what then should become of them that had melled[211] with the slaughter of the Earl of Huntly? Let that Parliament pass over, and when the Queen asked anything of the Nobility, as she must do before her marriage, then should the religion be the first thing that should be established. It was answered that the poets and painters had not altogether erred when they feigned and painted Occasion with a head bald behind: for when the first chance is offered and lost, it is hard to recover it again.

[210] Bordering of gowns with tassels.

[211] Meddled.

[Sidenote: John Knox breaks with the Earl of Moray.]

The matter became so hot betwixt the Earl of Moray and some others of the Court, and John Knox, that after that time they spake not together familiarly for more than a year and a half. The said John, by letter, gave a discharge to the said Earl of all further intromission or care with his affairs. He made discourse of their first acquaintance; in what estate he was when first they spake together in London; how God had promoted him, even beyond man's judgment; and in the end he made this conclusion: "But seeing that I perceive myself frustrated of my expectation that ye should have ever preferred God to your own affection, and the advancement of His truth to your singular commodity, I commit you to your own wit, and to the guidance of those who better can please you. I praise my God, I this day leave you victor of your enemies, promoted to great honours, and in credit and authority with your Sovereign. If ye long continue so, none within the realm shall be more glad than I shall be; but if after this day ye shall decay, as I fear that ye shall, then call to mind by what means God exalted you; that was neither by bearing with impiety, nor by maintaining pestilent Papists."

This bill[212] and discharge so pleased the flatterers of the Earl, that they triumphed, and were glad to have gotten their occasion; for some envied the great familiarity that had been betwixt the said Earl and John Knox. Therefore, from the time that they once got that occasion to separate them, they ceased not to cast oil in the burning flame, and this ceased not to burn, until God, by water of affliction, began to slocken it. Lest they should seem to have altogether forsaken God (in very deed both God and His Word were far from the hearts of the most part of the courtiers in that age, a few excepted), they began a new shift. They spoke of the punishment of adultery, and of witchcraft, and to seek the restitution of the glebes and manses to the ministers of the Kirk, and the reparation of churches: thereby they thought to have pleased the godly that were highly offended at their slackness.

[212] Letter.

[Sidenote: Inept Legislation.]