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.
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 lookedfor 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]...
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....
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.
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."
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.
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."...
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....
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 notthe Devil, working in the Queen and Papists, then do what he would.
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 takemysword 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 mutualcontract. 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, noryet 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 shebehave 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.
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.
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 noobedience. 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.
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.
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!"
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.
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 togreat 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.
Inept Legislation.
The Act of Oblivion was passed, because some of the Lords had interest; but the Acts against adultery, and for the manses and glebes, were so modified, that no law and such law might standin eodem predicamento. To speak plainly, no law and such Acts were both alike. The Acts are in print: let wise men read, and then accuse us, if we complain without cause.
John Knox preaches a faithful Sermon to the Lords.
In the progress of this corruption, and before the Parliament dissolved, John Knox, in his sermon before the most part of the Nobility, entered on a deep discourse concerning God's mercies to the realm, and the ingratitude which he espied in almost the whole multitude, albeit God had marvellously delivered them from the bondage and tyranny both of body and soul. "And now, my Lords," said he, "I praise my God, through Jesus Christ, that, in your own presence, I may pour forth the sorrows ofmy heart; yea, yourselves shall be witness if I shall make any lie in things that are by-past. From the beginning of God's mighty working within this realm, I have been with you in your most desperate temptations. Ask your own consciences, and let them answer you before God, if I—not I, but God's Spirit by me—in your greatest extremity did not urge you ever to depend upon your God, and in His name promised you victory and preservation from your enemies, if ye would only depend upon His protection, and prefer His glory to your own lives and worldly commodity.
"I have been with you in your most extreme dangers. Perth, Cupar Moor, and the Crags of Edinburgh are yet recent in my heart. Yea, that dark and dolorous night, wherein ye all, my Lords, with shame and fear left this town, is yet in my mind; God forbid that I ever forget it. Ye yourselves yet live to testify what was my exhortation to you, and what is fallen in vain of all that ever God promised to you by my mouth. Not one of you, against whom death and destruction were threatened, perished in that danger. How many of your enemies has God plagued before your eyes! Shall this be the thankfulness that ye shall render unto your God, to betray His cause, when ye have it in your own hands to establish it as ye please? The Queen, say ye, will not agree with us. Ask of her that which by God's Word ye may justly require, and if she will not agree with you in God, ye are not bound to agree with her in the Devil. Let her plainly understand your minds, and steal not from your former stoutness in God, and He shall yet prosper you in your enterprises.
"But I can see nothing but a recoiling from Christ Jesus: the man that first and most speedily fleeth from Christ's ensign holdeth himself most happy. Yea, I hear that some say that we have nothing of our religion established, by Law or by Parliament. Albeit the malicious words of such can neither hurt the truth of God, nor yet those of us that thereupon depend, the speaker, for his treason, committed against God and against this poor commonwealth, deserves the gallows. Our religion, being commanded and established by God, has been accepted within this realm in public Parliament; if theysay that was no Parliament, we must and will say, and also prove, that that Parliament was as lawful as ever any that passed before it within this realm. Yea, if the King then living was King, and the Queen now in this realm be lawful Queen, that Parliament cannot be denied.
"And now, my Lords, to put an end to all, I hear of the Queen's marriage. Dukes, brethren to emperors, and kings strive all for the best game; but this will I say, my Lords—note the day and bear witness afterwards—whensoever the Nobility of Scotland, professing the Lord Jesus, consent that an infidel (and all Papists are infidels) shall be head to your Sovereign, so far as in ye lieth, ye do banish Christ Jesus from this realm; ye bring God's vengeance upon the country, a plague upon yourselves, and perchance small comfort to your Sovereign."
Papists and Protestants take Offence: John Knox is summoned by the Queen.
These words and this manner of speaking were judged intolerable. Papists and Protestants were both offended; yea, the most familiar friends of Knox disdained him for that utterance. Placeboes and flatterers posted to the Court to give information that he had spoken against the Queen's marriage, and the Provost of Lincluden, Douglas of Drumlanrig by surname, brought the charge that the said John Knox should present himself before the Queen. This he did soon after dinner. The Lord Ochiltree, and divers of the faithful, bare him company to the Abbey; but none passed in to the Queen with him in the cabinet but John Erskine of Dun, then Superintendent of Angus and Mearns. The Queen, in a vehement fume, began to cry out that never prince was handled as she was.
Queen.I have borne with you in all your rigorous manner of speaking, both against myself and against my uncles; yea, I have sought your favours by all possible means. I offered unto you presence and audience whensoever it pleased you to admonish me; and yet I cannot be quit of you. I avow to God, I shall be once revenged.
At these words, scarcely could Marna, her secret chamber boy, get napkins[213]to hold her eyes dry for the tears; andhowling, besides womanly weeping, stayed her speech. The said John did patiently abide all the first fume, and at opportunity answered.
Knox.True it is, Madam, your Grace and I have been at divers controversies, in which I never perceived your Grace to be offended at me. But, when it shall please God to deliver you from that bondage of darkness and error in which ye have been nourished for the lack of true doctrine, your Majesty will find in the liberty of my tongue nothing offensive. Outside the preaching place, Madam, I think few have occasion to be offended at me; and there, Madam, I am not master of myself, but must obey Him who commands me to speak plain, and to flatter no flesh upon the face of the earth.
Queen.But what have ye to do with my marriage?
Knox.If it please your Majesty to hear me patiently, I shall show the truth in plain words. I grant your Grace offered me more than ever I required; but my answer was then, as it is now, that God hath not sent me to wait upon the courts of princesses, or upon the chambers of ladies. I am sent to preach the Evangel of Jesus Christ to such as please to hear it. It hath two parts, repentance and faith. And now, Madam, in preaching repentance, it is necessary that the sins of men be so noted that they may know wherein they offend; but the most part of your Nobility are so addicted to your affections, that neither God, His Word, nor yet their commonwealth are rightly regarded. Therefore it becomes me so to speak, that they may know their duty.
Queen.What have ye to do with my marriage? Or what are ye within this commonwealth?
Knox.A subject born within the same, Madam. And, albeit I be neither Earl, Lord, nor Baron within it, God has made me a profitable member within the same, however abject I be in your eyes. Yea, Madam, it appertains to me to forewarn of such things as may hurt that commonwealth, if I foresee them, no less than it does to any of the Nobility. Both my vocation and conscience crave plainness of me. Therefore, Madam, to yourself I say that which I speak in public place. Whensoever the Nobility of this realm shallconsent that ye be subject to an unfaithful husband, they do as much as in them lieth to renounce Christ, to banish His truth from them, to betray the freedom of this realm, and perchance they shall in the end do small comfort to yourself.
At these words, howling was heard, and tears might have been seen in greater abundance than the matter required. John Erskine of Dun, a man of meek and gentle spirit, stood beside, and entreated what he could do to mitigate her anger, giving her many pleasing words of her beauty, of her excellence, and saying that all the princes of Europe would be glad to seek her favours. But all this was to cast oil in the flaming fire. The said John stood still, without any alteration of countenance for a long season, while the Queen gave place to her inordinate passion.
In the end he said, "Madam, I speak in God's presence. I never delighted in the weeping of any of God's creatures; yea, I can scarcely well abide the tears of my own boys whom my own hand corrects, much less can I rejoice in your Majesty's weeping. Seeing, however, that I have offered you no just occasion to be offended, but have spoken the truth as my vocation craves of me, I must sustain your Majesty's tears, albeit unwillingly, rather than dare hurt my conscience, or betray my commonwealth through my silence."
Herewith was the Queen more offended, and commanded the said John to leave the cabinet, and to abide her pleasure in the chamber. The Laird of Dun tarried, and Lord John of Coldingham came into the cabinet, and there they both remained with her for nearly an hour. The said John stood in the chamber, as one whom men had never seen, so afraid were all, except that the Lord Ochiltree bare him company. Therefore began he to forge talk with the ladies who were sitting there in all their gorgeous apparel. This espied, he merrily said, "O fair Ladies, how pleasing were this life of yours if it should ever abide, and in the end we might pass to heaven with all this gay gear. Fie upon that knave Death, who will come whether we will or not! When he has laid on his arrest, the foul worms will be busy with this flesh, be it neverso fair and so tender; and the silly soul shall, I fear, be so feeble that it can neither carry with it gold, garnishing, targetting, pearl, nor precious stones." By such means procured he the company of women; and so passed the time until the Laird of Dun desired him to depart to his house. The Queen would have sought the censement of the Lords of Articles as to whether such manner of speaking as that of the said John deserved not punishment; but she was counselled to desist: and so that storm quieted in appearance, but never in the heart.
Lethington's Return: His worldly Wisdom displayed.
Shortly after the Parliament, Lethington returned from his negotiation in England and France. In the February before, God had stricken that bloody tyrant the Duke of Guise, and this somewhat broke the fard[214]of our Queen for a season. But, shortly after the return of Lethington, pride and malice began to show themselves again. She set at liberty the Archbishop of St. Andrews, and the rest of the Papists, formerly put in prison for violating the laws. Lethington showed himself not a little offended that any bruit of the Queen's marriage with the son of the King of Spain should have risen; for he took upon him that such a thing never entered into her heart. How true that was, we shall afterwards hear. The object of all his acquaintance and complaint was to discredit John Knox, who had affirmed that such a marriage was both proponed and accepted by the Cardinal upon the part of our Queen. In his absence, Lethington had run into a very evil bruit among the Nobility for too much serving the Queen's affections against the commonwealth; and therefore, as one that lacketh no worldly wisdom, he had made provision both in England and in Scotland. In England he had travailed for the freedom of the Earl Bothwell, and by that means obtained promise of his favour. He had there also made arrangements for the home-coming of the Earl of Lennox. In Scotland, he joined with the Earl of Atholl: him he promoted and set forward in Court, and so the Earl of Moray began to be defaced. And yet Lethington at all times showed a fair countenance to the said Earl.
The Queen retains Observance of the Mass.
The Queen spent the rest of that summer in her progress throughout the West country, where in all towns and gentlemen's places she had her Mass. This coming to the ears of John Knox, he began that form of prayer which ordinarily he sayeth after thanksgiving at his table: "1. Deliver us, O Lord, from the bondage of idolatry. 2. Preserve and keep us from the tyranny of strangers. 3. Continue us in quietness and concord amongst ourselves, if Thy good pleasure be, O Lord, for a season," etc. Divers of the familiars of the said John asked him why he prayed for quietness to continue for a season, and not rather absolutely that we should continue in quietness. His answer was that he durst not pray but in faith; and faith in God's Word assured him that constant quietness could not continue in that realm where idolatry had been suppressed, and then been permitted to be erected again.
From the West country, the Queen passed to Argyll to the hunting, and afterwards returned to Stirling. The Earl of Moray, the Lord Robert of Holyroodhouse, and Lord John of Coldingham, passed to the Northland. Justice Courts were holden; thieves and murderers were punished; two witches were burned, the elder so blinded with the Devil that she affirmed that no judge had power over her.
The Death of Lord John of Coldingham.
At that same time, Lord John of Coldingham departed this life in Inverness. It was affirmed that he commanded such as were beside him to say to the Queen that, unless she left off her idolatry, God would not fail to plague her. He asked God's mercy that he had so far borne with her in her impiety, and had maintained her in the same. No one thing did he more regret than that he had flattered, fostered, and maintained her in her wickedness against God and His servants. And in very deed he had great cause to lament his wickedness; for, besides all his other infirmities, he, in the end, for the Queen's pleasure, became enemy to virtue and virtuous men, and a patron to impiety to the uttermost of his power. Yea, his venom was so kindled against God and his Word, that in his rage he burst forth with these words: "Before I see the Queen's Majesty so troubledwith the railing of these knaves, I shall have the best of them sticked in the pulpit."
What further villainy came forth from the stinking throats and mouths of both, modesty will not suffer us to write. If Lord John had grace to repent unfeignedly thereof, it is no small document to God's mercies. Howsoever God wrought with him, the Queen regarded his words as wind, or else thought them to have been forged by others, and not to have proceeded from himself. She affirmed plainly that they were devised by the Laird of Pittarrow and Mr. John Wood, both of whom she hated, because they did not flatter her in her dancing and other doings. One thing in plain words she spake, "God always took from her those persons in whom she had greatest pleasure:" that she repented; but of further wickedness there was no mention.
Mass-mongers at Holyrood take Fright.
While the Queen lay at Stirling, with her idolatry in her chapel, certain dontibours and others of the French menyie were left in the Palace of Holyroodhouse. These raised up their Mass more publicly than they had done at any time before. Upon those same Sundays that the Church of Edinburgh had the ministration of the Lord's Table, the Papists, in great numbers, resorted to the Abbey, to their abomination. This understood, divers of the brethren, being sorely offended, consulted as to redress of that enormity. Certain of the most zealous and most upright in the religion, were appointed to watch the Abbey, and note the persons who resorted to the Mass. Perceiving a great number to enter the chapel, some of the brethren did also burst in. Thereat the priest and the French dames, being afraid, made the shout to be sent to the town; while Madame Raulet, mistress of the Queen's dontibours (for maids that court could not then bear) posted on with all diligence to the Comptroller, the Laird of Pittarrow, who was then in St. Giles's Kirk at the sermon, and cried for his assistance, to save her life and to save the Queen's Palace. He, with greater haste than need required, obeyed her desire, and took with him the Provost, the Bailies, and a great part of the faithful. But when they came to the place where the fear was bruitedto have been, they found all things quiet, except the tumult they brought with themselves, and peaceable men looking to the Papists, and forbidding them to transgress the laws.
The Papists devise Mischief.
True it is that a zealous brother, named Patrick Cranston, passed into the chapel, and finding the altar covered, and the priest ready to go to that abomination, the Mass, said, "The Queen's Majesty is not here; how darest thou then be so malapert, as openly to do against the law?" No further was done or said, and yet the bruit was posted to the Queen, with such information as the Papists could give; and this found as much credit as their hearts could have wished for. Here was so heinous a crime in her eyes, that there was no satisfaction for that sin, without blood. Without delay, Andrew Armstrong and Patrick Cranston were summoned to find surety to underlie the law, for "forethought, felony, hamesucken,[215]violent invasion of the Queens Palace, and for spoliation of the same."
When those summonses were divulged, the extremity was feared, and the few brethren that were in town consulted as to the next remedy. In the end, it was concluded that John Knox (to whom the charge had been given to spread intelligence whenever danger should appear) should write to the brethren in all quarters, giving information as to how the matter stood, and requiring their assistance. This he did in tenor as here follows—
John Knox's Letter to the Brethren: 8th October 1563.
"'Wheresoever two or three are gathered together in My name, there am I in the midst of them.'
"It is not unknown unto you, dear brethren, what comfort and tranquillity God gave to us, in most dangerous times, by our Christian assemblies, and godly conferences, as oft as any danger appeared to any member or members of our body: and that, since we have neglected, or at least not frequented our conventions and assemblies, the adversaries of the holy Evangel of Christ Jesus have enterprised, and boldened themselves, publicly and secretly, to do many things odious in God's presence, and most hurtful to the liberty of true religion, now granted unto usby God's great favour. The holy Sacraments are abused by profane Papists. Masses have been, and yet are, openly said and maintained. The blood of some of our dearest ministers has been shed, without fear of punishment or correction being craved by us.
"And now, are two of our dear brethren, Patrick Cranston and Andrew Armstrong, summoned to underlie the law, in the town of Edinburgh, the 24th of this instant October, 'for forethought, felony, pretended murder, and for invading the Queen's Majesty's Palace of Holyroodhouse, with unlawful convocation,' etc. This terrible summons is directed against our brethren, because they, with two or three more, passed to the Abbey upon Sunday, the 15th of August, to behold and note what persons repaired to the Mass. They did so, because on the Sunday before (the Queen's Grace being absent) there resorted to that idol a rascal multitude, the Papists having openly the least devilish ceremony,[216]yea, even the conjuring of their accursed water, that ever they had in the time of greatest blindness. Because, I say, our said brethren went, in most quiet manner, to note such abusers, these fearful summonses are directed against them; no doubt, to make preparation upon a few, that a door may be opened to execute cruelty upon a greater multitude. If it so come to pass, God, no doubt, has justly recompensed our former negligence and ingratitude towards Him and His benefits received in our own bosoms.
"God gave to us a most notable victory over His and our enemies: He brake their strength, and confounded their counsels: He set us at freedom, and purged this realm, for the most part, of open idolatry; to the end that we, ever mindful of so wondrous a deliverance, should have kept this realm clean from such vile filthiness, and damnable idolatry. But we, alas! preferring the pleasure of flesh and blood to the pleasure and commandment of our God, have suffered that idol, the Mass, to be erected again; and therefore justly does He now suffer us to fall into such danger that to look at an idolater going to his idolatry shall be reputed a crime little inferior to treason. God grant that we fall not further.
"God has, of His mercy, made me one amongst many to travail in setting forward His true religion within this realm, and I, seeing the same in danger of ruin, cannot but of conscience crave of you, my brethren, of all Estates, that have professed the truth, your presence, comfort, and assistance, on the said day, in the town of Edinburgh, even as ye tender the advancement of God's glory, the safety of your brethren, and your own assurance, together with the preservation of the Kirk in these apparent dangers.
"It may be, perchance, that persuasion will be made to the contrary, and that ye may be informed either that your assembly is not necessary, or else that it will offend the upper powers. But my good hope is that neither flattery nor fear shall make you so far to decline from Christ Jesus as that, against your public promise and solemn bond, ye will desert your brethren in so just a cause. Albeit there were no great danger, our assembly cannot be unprofitable; many things require consultation, and this cannot be had, unless the wisest and godliest convene. Thus, doubting nothing of the assistance of our God if we uniformly seek His glory, I cease further to trouble you, committing you heartily to the protection of the Eternal."