Lord James Stewart created Earl of Mar: his Marriage.
In the meantime, to wit, in February, the year of God 1561, Lord James Stewart was first made Earl of Mar,[195]and then married to Agnes Keith, daughter to the Earl Marischall. At the marriage, which was public in the church of Edinburgh, they both got an admonition to behave themselves moderately in all things; "For," said the preacher (John Knox) to him, "to this day the Kirk of God hath received comfort by you, and by your labours. If hereafter ye shall be found fainterin this than ye were before, it will be said that your wife hath changed your nature." The greatness of the banquet, and the vanity used thereat, offended many godly. There began the masking, which from year to year hath continued since.
Master Randolph, agent for the Queen of England, was then, and for some time after, in no small conceit with our Queen; for his mistress' sake, she drank to him in a cup of gold, which he possessed with greater joy for the favour of the giver, than for the gift and its value; and yet it was honourable. The things that then were in handling betwixt the two Queens—Lethington, Secretary Cecil, and Master Randolph being ministers—were of great weight, as we will afterwards hear.
Disorderly Conduct of Earl Bothwell and others.
This winter, the Earl Bothwell, the Marquis D'Elbœuf, and Lord John of Coldingham, played riot in Edinburgh, misordered the whole town, broke Cuthbert Ramsay's gates and doors, and searched his house for his good-daughter,[196]Alison Craik. This was done in despite of the Earl of Arran, whose mistress the said Alison was suspected to have been. The horror of this fact, and the rarity of it, highly commoved all godly hearts. The Assembly and the nobility were in the town for the most part; and they concluded to crave justice by supplication. This they did....
This supplication was presented by divers gentlemen. At first the flatterers of the Court stormed, and asked, "Who durst avow it?" The Master, now Lord Lyndsay, answered, "A thousand gentlemen within Edinburgh." Others were ashamed to oppose themselves to the supplication in public; but they suborned the Queen to give a gentle answer until such time as the Convention was dissolved. This she did; for she lacks no craft, both to cloak and to maintain impiety. She alleged that her uncle was a stranger and had a young company; but that she should put such order to him, and unto all others, that thereafter they should have no occasion to complain....
But punishment of that enormity and fearful attempt we could get none: more and more they presumed to doviolence, and frequented nightly masking. Some, as Robin Craig's household, because his daughter was fair, delighted therein; others lamented, and began to bear the matter very heavily. At length, the Lord Duke's friends assembled one night upon the causeway. The Abbot of Kilwinning (who then was joined to the Church, and, as we understand, doth yet abide so) was the principal man at the beginning. To him repaired many faithful; and amongst others came Andrew Stewart, Lord Ochiltree, a man rather born to make peace than to brag upon the causeway, and demanded the quarrel. Being informed of the former enormity, he said, "Nay, such impiety shall not be suffered so long as God shall assist us. By His grace, we will maintain the victory that God in His mercy hath given." So he commanded his son, Andrew Stewart, then Master, and his servants to put themselves in order, and to bring forth their spears and long weapons; and thus did others.
Word came to the Earl Bothwell and his party that the Hamiltons were upon the gait.[197]Vows were made that the Hamiltons should be dung not only out of the town, but also out of the country. Lord John of Coldingham had married the Earl Bothwell's sister, a sufficient woman for such a man; others drew the Lord Robert; and so they both joined with the Earl Bothwell. But the stoutness of the Marquis Le Bœuf, D'Elbœuf they call him, is most to be commended; for in his chamber, within the Abbey, he started to a halbert, and ten men were scarcely able to hold him; but, as hap was, the inner gate of the Abbey kept him that night. The danger was betwixt the Cross and the Salt Tron; and so he was a large quarter of a mile from the shot and slanting[198]of bolts. The Master of Maxwell gave declaration to the Earl Bothwell that, if he stirred from his lodging, he, and all that would assist him, should resist him in the face: these words did somewhat beat down that blast. The Earls of Huntly and Moray,[199]being in the Abbey where the Marquis was, came with their companies, sent from the Queen to stay thattumult. This they did; for Bothwell and his party were commanded to keep their lodgings, under pain of treason.
Plots against the Earl of Moray.
It was whispered by many that the desire for a quarrel with the Earl of Moray was as strong as was any hatred that the Hamiltons bore against the Earl Bothwell, or he against them. Indeed, either had the Duke very false servants, or else the Earl of Moray's death was conspired oftener than once by Huntly and the Hamiltons. Suspicion of this burst forth so far that one day the said Earl, being upon horse to come to the sermon, was charged by one of the Duke's own servants to return and abide with the Queen.
Earl Bothwell speaks with John Knox.
The Earl Bothwell, by means of James Barron, burgess[200]and merchant of Edinburgh, desired to speak with John Knox secretly. The said John gladly granted this request, and spake with him one night, first in the said James's lodging, and thereafter in his own study. The said Earl lamented his former inordinate life, and especially that he had been provoked by the enticements of the Queen Regent to do that which he sorely repented, as well as his conduct towards the Laird of Ormiston, whose blood had been spilt, albeit not by his fault. But his chief dolour was that he had misbehaved himself against the Earl of Arran, whose favours he was most willing to redeem, if it were possible that he might do so. He desired the said John to give him his best counsel. "For," said he, "if I might have my Lord of Arran's favours, I would wait upon the Court with a page and few servants, to spare my expenses. At present I am compelled, for my own safety, to keep a number of wicked and unprofitable men, to the utter destruction of what of my living there is left."
The said John answered, "My Lord, would to God that in me were counsel or judgment that might comfort and relieve you. Albeit to this hour it hath not chanced me to speak with your Lordship face to face, yet have I borne a good mind to your house; and I have been sorry at my heart concerning the troubles that I have heard you to be involved in. Mygrandfather, goodsire,[201]and father, have served your Lordship's predecessors, and some of them have died under their standards; and this is a part of the obligation of our Scottish kindness:[202]but this is not my chief reason. As God has made me His public messenger of glad tidings, it is my earnest desire that all men may embrace the same, and they cannot do this perfectly so long as there remaineth in them rancour, malice, or envy. I am very sorry that ye have given occasion to men to be offended with you; but I am more sorry that ye have offended the Majesty of God, who by such means oft punishes the other sins of man. Therefore, my counsel is that ye begin at God; if ye will enter into perfect reconciliation with Him, I doubt not but He shall bow the hearts of men to forget all offences. As for me, if ye continue in godliness, your Lordship may command me as boldly as any that serves your Lordship."
The said Lord desired John Knox that he would sound the Earl of Arran as to whether he would be content to receive him into his favour. This he promised to do; and he so earnestly travailed in that matter, that it was once brought to a conclusion and agreement, such as caused all the faithful to praise God. The greatest stay[203]stood upon the satisfaction of the Laird of Ormiston, who, besides his former hurt, was, even at the time of the communing, pursued by the said Lord Bothwell, his son Master Alexander Cockburn taken by him, and carried with him to Borthwick, but gently enough sent back again.
The Reconciliation of the Earl of Arran and the Earl Bothwell.
That new trouble so greatly displeased John Knox, that he almost gave over farther travailing for amity. But yet, upon receiving the excuse of the said Earl, and after the declaration of his mind, he re-entered upon his labours, and brought it to pass that the Laird of Ormiston referred his satisfaction in all things to the judgments of the Earls of Arran and Moray. To them the said Earl Bothwell submitted himself in that respect, and thereupon delivered his handwrit. He was convoyed by certain of his friends to the lodging of the Kirk-of-Field, where the Earl of Arran was with his friends, the said John Knox being with him, to bear witness and testification of the end ofthe agreement. As the Earl Bothwell entered at the chamber door, and would have done those honours that friends had appointed (Master Gavin Hamilton and the Laird of Riccarton were the chief friends that communed) the Earl of Arran gently passed to him, embraced him, and said, "If the hearts be upright, few ceremonies may serve and content me."
The said John Knox, in audience of them both and of their friends, then said, "Now, my Lords, God hath brought you together by the labours of simple men, in respect of such as would have travailed therein. I know my labours are already taken in an evil part; but, because I have the testimony of a good conscience before my God that whatsoever I have done, I have done in His fear, for the profit of you both, for the hurt of none, and for the tranquillity of this realm: seeing, I say, that my conscience beareth witness to me—a witness that I have sought and continually seek—I the more patiently bear the misreports and wrongous judgments of men. And now I leave you in peace, and desire you that are the friends to study that amity may increase, all former offences being forgotten." The friends of either part embraced the others, and the two Earls departed to a window, and talked by themselves familiarly for a reasonable space. Thereafter the Earl Bothwell departed for that night; and upon the next day in the morning he returned, with some of his honest friends, and came to the sermon with the Earl foresaid. At this many rejoiced. But God had another work to work than the eyes of men could espy.
The Earl of Arran suspects Treachery.
The next Thursday, the 26th of March 1562, they dined together; and thereafter the said Earl Bothwell and Master Gavin Hamilton rode to my Lord Duke's Grace, who then was at Kinneil. What communication was had betwixt them, it is not certainly known, except by the report which the said Earl of Arran made to the Queen's Grace, and to the Earl of Moray, by his writings. For upon Friday, the fourth day after their reconciliation, the sermon being ended, the said Earl of Arran came to the house of John Knox, and brought with him Master Richard Strang and Alexander Guthrie. To them he opened the grief of hismind before John Knox was called; for he was occupied, as he is wont to be after his sermons, in directing of writings.
These labours ended, the said Earl called the three together, and said, "I am treasonably betrayed;" and with these words began to weep. John Knox demanded, "My Lord, who has betrayed you?" "One Judas, or other," said he; "but I know it is but my life that is sought: I regard it not." The other said, "My Lord, I understand not such dark manner of speaking: if I shall give you any answer, you must speak more plain." "Well," said he, "I take you three to witness that I open this to you, and I will write it to the Queen. An act of treason is laid to my charge; the Earl of Bothwell has shown to me in counsel that he shall take the Queen and put her in my hands in the Castle of Dumbarton; and that he shall slay the Earl of Moray, Lethington, and others that now misguide her: and so shall I and he rule all. But I know that this is devised to accuse me of treason; for I know that he will inform the Queen of it. But I take you to witness that I open it here to you; and, incontinently, I will go and write to the Queen's Majesty, and to my brother, the Earl of Moray."
John Knox demanded, "Did ye consent, my Lord, to any part of that treason?" He answered, "Nay." "Then," said he, "in my judgment, his words, albeit they were spoken, can never be treason to you; for the performance of the act depends upon your will, whereto ye say ye have dissented; and so shall that purpose vanish and die by itself, unless ye waken it; for it is not to be supposed that he will accuse you of that which he himself devised, and whereto ye would not consent." "O," said he, "ye understand not what craft is used against me: it is treason to conceal treason." "My Lord," said he, "treason must import consent and determination, which I hear upon neither of your parts. Therefore, my Lord, in my judgment, it shall be more sure and more honourable to you to depend upon your innocence, and to abide the unjust accusation of another, if any follow thereof, as I think there shall not, than for you to accuse, especially after so recent reconciliation, and have none other witnesses but your own affirmation." "I know," said he, "that he will offer combat to me; but thatwould not be suffered in France: I will do that which I have purposed." And so he departed, and took with him to his lodging the said Alexander Guthrie and Mr. Richard Strang. Thence was dated and written a letter to the Queen's Majesty, according to the former purpose, which letter was directed with all diligence to the Queen's Majesty, who was then in Falkland.
The Earl himself rode afterwards to Kinneil, to his father, the Duke's Grace. How he was treated, we have but the common bruit; but thence he wrote another letter with his own hand, in cipher, to the Earl of Moray, complaining of his rigorous handling and treatment by his own father, and by his friends; and affirming, farther, that he feared his life, in case he gat not speedy rescue. He did not rest there, but brake the chamber wherein he was put, and with great pain passed to Stirling, and thence he was convoyed to the Hallyards. There he was kept until the Earl of Moray came to him, and convoyed him to the Queen, who was then in Falkland. She was sufficiently instructed concerning the whole matter; and, upon suspicion conceived, had ordered the apprehension of Master Gavin Hamilton and the Earl Bothwell. They, knowing nothing of what had passed, came to Falkland, and this augmented the former suspicion.
The frenzy of the Earl of Arran.
The letters of John Knox, however, ensured that all things were done the more circumspectly; for he did plainly forewarn the Earl of Moray that he espied the Earl of Arran to be stricken with frenzy, and therefore would not have too great credit given to his words and inventions. And so it came to pass; for within few days the Earl's sickness increased; he devised of wondrous signs that he saw in the heaven; and, finally, he behaved himself in all things so foolishly that his frenzy could not be hid. Nevertheless, the Earl Bothwell and the Abbot of Kilwinning were detained in the Castle of St. Andrews, and convened before the Council, with the Earl of Arran, who ever stood firm in alleging that the Earl Bothwell proponed to him such things as he had advertised the Queen's Grace of. He stiffly denied that his father, the said Abbot, or his friends, knew anything of the matter, or that they intended any violenceagainst him; and alleged that he had been enchanted so to think and write. Thereat the Queen, highly offended, committed him to prison with the other two, first in the Castle of St. Andrews, and thereafter in the Castle of Edinburgh....
John Knox reproves the Queen.
Things put in order in Fife, the Queen returned to Edinburgh, and then began dancing to grow hot; for her friends began to triumph in France. Sure information of this came to the ears of John Knox, for there were some that showed to him the state of things from time to time. He was assured that the Queen had danced excessively until after midnight, because she had received letters informing her that persecution was renewed in France, and that her uncles were beginning to stir their tail, and to trouble the whole realm of France. Upon occasion of this text, "And now understand, O ye kings, and be learned, ye that judge the earth," he began to tax the ignorance, the vanity, and the despite of princes against all virtue, and against all those in whom hatred of vice and love of virtue appeared.
He is summoned before the Queen.
Report of this sermon was made unto the Queen, and John Knox was sent for. Mr. Alexander Cockburn, of Ormiston, who had formerly been his scholar, and then was very familiar with him, was the messenger, and gave him some knowledge both of the report and of the reporters. The Queen was in her bedchamber, and with her, besides the ladies and the common servants, were the Lord James, the Earl Morton, Secretary Lethington, and some of the guard that had made the report. He was called, and accused of having spoken irreverently of the Queen, of travailing to bring her into the hatred and contempt of the people, and of exceeding the bounds of his text. Upon these three heads, the Queen herself made a long harangue or oration; to which the said John answered as follows:—
John Knox, states his Views concerning the Behaviour of Princes.
"Madam, this is oftentimes the just recompense which God giveth to the stubborn of the world. Because they will not hear God speaking for the comfort of the penitent, and the amendment of the wicked, they are oft compelled to hear the false report of others to their greater displeasure. I doubt not but that itcame to the ears of proud Herod that our Master Christ Jesus called him fox; but they told him not how odious a thing it was before God to murder an innocent, as he had lately done before, causing John the Baptist to be beheaded, to reward the dancing of a harlot's daughter. Madam, if the reporters of my words had been honest men, they would have reported my words, and the circumstances of the same. But, because they would have credit in Court, and lack virtue worthy thereof, they must have somewhat to please your Majesty, if it were but flattery and lies. If your Grace take any pleasure in such persons, it will turn to your everlasting displeasure. Madam, had your own ears heard the whole matter that I entreated, ye could not justly have been offended with anything that I spake, if there be in you any sparkle of the Spirit of God, yea, of honesty or wisdom. Ye have heard their report; may it please your Grace to hear myself rehearse the sermon, as nearly as memory will serve.
"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, aremore 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.
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 beglad 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.
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.
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.
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.
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:—
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 sinsthat 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 untoyour 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, theirlivings 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 theirvisitation. 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 thedyttament[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."
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 shallgive 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....
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 himat 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.
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 Gentlemenof Kyle and Cunningham and Carrick, professing the true doctrine of the Evangel, assembled at Ayr.
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.
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, todisturb 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.