BOOK FOURTH.[177] (continued 2)

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, 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.

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 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]...

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 not the 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 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.

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 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.

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 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.

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 stand in 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 of my 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 they say 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; and howling, 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 shall consent 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 never so 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 troubled with 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 bruited to 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 us by 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."

John Knox is betrayed.

The brethren, advertised by this bill, prepared themselves (as many as were thought expedient for every town and province) to keep the day appointed. But by the means of false brethren, the letter came to the hands of the Queen, in this manner. It was read in the town of Ayr, where was present Robert Cunningham, minister of Failford, who then was reputed an earnest professor of the Evangel. He, by means we know not, got the said letter, and sent it with his token to Master Henry Sinclair, then President of the Seat and College of Justice, and styled Bishop of Ross, a perfect hypocrite, and a conjured enemy of Christ Jesus, whom God afterwards struck according to his deservings. The said Mr. Henry was enemy to all that unfeignedly professed the Lord Jesus, but chiefly to John Knox, for the liberty of his tongue; for he had affirmed, as ever still he doth affirm, that a bishop that receives profit, and feeds not the flock by his own labours, is both a thief and a murderer. The said Mr. Henry, thinking himself happy to have found so good occasion to trouble John Knox, whose life he hated, posted the said letter, with his counsel, to the Queen, who then lay in Stirling.

John Knox is accused of High Treason.

The letter being read, it was concluded by the Council of the Cabinet, that is, by the most secret Council, that it imported treason; and the Queen was not a little rejoiced, for she thought to be revenged for once on her great enemy. It was also concluded that the Nobility should be written for, that the condemnation should have the greater authority. The day appointed was about the midst of December; and this was kept by the whole Council, and by divers others, such as the Master of Maxwell, the old Laird of Lethington, and the said President. In the meantime, the Earl of Moray returned from the north, and to him the Secretary Lethington opened the matter as best pleased him.

The Master of Maxwell gave the said John as it had been a discharge of the familiarity which before was great between them, unless he would agree to satisfy the Queen at her own sight.[217]

Knox. I know no offence done by me to the Queen's Majesty, and therefore I wot not what satisfaction to make.

Maxwell. No offence! Have ye not written letters desiring the brethren to convene from all parts to Andrew Armstrong and Patrick Cranston's day?

Knox. That I grant, but therein I acknowledge no offence done by me.

Maxwell. No offence, to convocate the Queen's lieges?

Knox. Not for so just a cause: greater things were reputed no offence within these two years past.

Maxwell. The time is now other: then our Sovereign was absent, and now she is present.

Knox. It is neither the absence nor the presence of the Queen that rules my conscience, but God speaking plainly in His Word. What was lawful to me last year is yet lawful, because my God is unchangeable.

Maxwell. Well, I have given you my counsel, do as ye list; but I think ye shall repent it, if ye bow not to the Queen.

Knox. I understand not, Master, what ye mean. I never made myself an adversary to the Queen's Majesty, except in the head of religion, and therein I think ye will not desire me to bow.

Maxwell. Well, ye are wise enough; but ye will find that men will not bear with you in times to come, as they have done in times by-past.

Knox. If God stand my friend, as I am assured He of His mercy will, so long as I depend upon His promise, and prefer His glory to my life and worldly profit, I little regard how men behave themselves towards me; nor yet know I wherein men have borne with me in times past, unless it be that from my mouth they have heard the Word of God. If, in times to come, they refuse it, my heart will be pierced and for a season will lament; but the incommodity will be their own.

After these words, of which the Laird of Lochinvar was witness, they parted. To this day, the 17th of December, 1571, they have not met in such familiarity as they had formerly.

The Lord Advocate gives his Opinion.

The bruit of the accusation of John Knox being divulged, Mr. John Spens of Condie, Lord Advocate, a man of gentle nature, and one that professed the doctrine of the Evangel, came, as it were in secret, to John Knox, to inquire the cause of that great bruit. The said John was plain to him in all things, and showed him the double[218] of the letter. When he had heard and considered this, he said, "I thank my God. I came to you with a fearful and sorrowful heart, fearing that ye had done such a crime as laws might have punished. That would have been no small trouble to the hearts of all who have received the word of life which ye have preached. I depart greatly rejoiced, as well because I perceive your own comfort, even in the midst of your troubles, as that I clearly understand that ye have committed no such crime as ye are burdened with. Ye will be accused, but God will assist you." And so he departed.

The Earl of Moray and Secretary Lethington reason with John Knox.

The Earl of Moray and the Secretary sent for the said John Knox to the Clerk of Register's house, and began to lament that he had so highly offended the Queen's Majesty. That, they feared, would come to a great inconvenience to himself, if he were not wisely foreseen. They showed what pains and travail they had taken to mitigate her anger, but they could find nothing but extremity, unless he himself would confess his offence, and put himself in her Grace's will.

Knox. I praise my God, through Jesus Christ, that I have learned not to cry conjuration and treason at everything that the godless multitude does condemn, or yet to fear the things that they fear. I have the testimony of a good conscience that I have given no occasion to the Queen's Majesty to be offended with me; for I have done nothing but my duty. So, whatsoever shall ensue, my good hope is that my God will give me patience to bear it. But far be it from me to confess an offence where my conscience witnesseth there is none.

Lethington. How can it be defended? Have ye not made convocation of the Queen's lieges?

Knox. If I have not a just defence for my act, let me smart for it.

Moray. Let us hear your defences; we would be glad that ye might be found innocent.

Knox. Nay, I am informed by divers, and even by you, my Lord Secretary, that I am already condemned, and my cause prejudged. Therefore I might be reputed a fool, if I would make you privy to my defences.

At those words they seemed both offended; and the Secretary departed. But the Earl of Moray remained still, and would have entered into further discourse with the said John concerning the state of the Court. But he answered, "My Lord, I understand more than I would of the affairs of the Court; and therefore it is not needful that your Lordship trouble with the recounting of it. If you stand in good case, I am content; and if you do not, as I fear ye do not already, or else ye shall not do before long, blame not me. Ye have the counsellors whom ye have chosen; my weak judgment both ye and they despised. I can do nothing but behold the end, which I pray God may be other than my troubled heart feareth."

John Knox is brought before the Queen and Privy Council.

Within four days, the said John was called before the Queen and Council betwixt six and seven o'clock at night. The season of the year was the midst of December. The bruit rising in the town that John Knox was sent for by the Queen, the brethren of the Kirk followed in such number that the inner close was full, and all the stairs, even to the chamber door where the Queen and Council sat. These had been reasoning amongst themselves before, but had not fully satisfied the Secretary's mind. And so the Queen had retired to her cabinet, and the Lords were talking each one with other, as occasion served. Upon the entrance of John Knox, they were commanded to take their places, and did so, sitting as Councillors, one opposite another.

The Duke of Chatelherault, according to his dignity, began the one side. Upon the other side sat the Earl of Argyll, and in order of precedence followed the Earl of Moray, the Earl of Glencairn, the Earl Marischall, the Lord Ruthven, then the common officers, Pittarrow, then Comptroller, the Justice Clerk, and Mr. John Spens of Condie, Lord Advocate; divers others stood by. Removed from the table sat old Lethington, father to the Secretary, Mr. Henry Sinclair, then Bishop of Ross, and Mr. James M'Gill, Clerk Register.

The Trial of John Knox for High Treason.

Things thus put in order, the Queen came forth, and, with no little worldly pomp, was placed in the chair, having two faithful supporters, the Master of Maxwell upon the one tor[219] and Secretary Lethington on the other tor of the chair. There they waited diligently all the time of that accusation, sometimes the one occupying her ear, sometimes the other. Her pomp lacked one principal point, to wit, womanly gravity; for when she saw John Knox standing at the other end of the table bare-headed, she first smiled, and after gave a gawf of laughter. When her placeboes gave their plaudits, affirming, with like countenance, "This is a good beginning," she said: "But wot ye whereat I laugh? Yon man gared me greet,[220] and grat never tear himself: I will see if I can gar him greet." At that word the Secretary whispered her in the ear, and she him again, and with that gave him a letter. After inspecting this, he directed his visage and speech to John Knox.

Lethington. The Queen's Majesty is informed that ye have travailed to raise a tumult of her subjects against her, and for certification thereof, there is presented to her your own letter subscribed in your name. Yet, because her Grace will do nothing without a good advisement, she has convened you before this part of the Nobility, that they may witness betwixt you and her.

Queen. Let him acknowledge his own handwriting, and then shall we judge of the contents of the letter.

So the letter was presented from hand to hand to John Knox, who examined it.

Knox. I gladly acknowledge this to be my handwriting; and also I remember that I indited a letter to the brethren in sundry quarters, in the month of October, giving signification of such things as displeased me. So good opinion have I of the fidelity of the scribes that they would not willingly adulterate my original, albeit I left divers subscribed blanks with them, I acknowledge both handwriting and ditement.[221]

Lethington. Ye have done more than I would have done.

Knox. Charity is not suspicious.

Queen. Well, well, read your own letter, and then answer to such things as shall be demanded of you.

Knox. I shall do the best I can.

With loud voice he began to read the letter already quoted. After it was read to the end, it was presented again to Mr. John Spens; for the Queen commanded him to accuse, as he afterwards did, but very gently.

Queen. Heard ye ever, my Lords, a more despiteful and treasonable letter?

No man gave answer, and Lethington addressed himself to John Knox.

Lethington. Master Knox, are ye not sorry from your heart, and do you not repent that such a letter has passed your pen, and from you is come to the knowledge of others.

Knox. My Lord Secretary, before I repent I must be taught of my offence.

Lethington. Offence! If there were no more than the convocation of the Queen's lieges, the offence could not be denied.

Knox. Remember yourself, my Lord. There is a difference betwixt a lawful convocation, and an unlawful. If I have been guilty in this, I have often offended since I came last to Scotland: for what convocation of the brethren has ever been to this day in which my pen served not? Before this, no man laid it to my charge as a crime.

Lethington. Then was then, and now is now. We have no need of such convocations as sometimes we have had.

Knox. The time that has been is even now before my eyes; for I see the poor flock in no less danger than it has been at any time before, except that the Devil has gotten a visor upon his face. Before, he came in with his own face, discovered by open tyranny, seeking the destruction of all that refused idolatry: and then, I think ye will confess, the brethren lawfully assembled themselves for defence of their lives. Now the Devil comes under the cloak of justice, to do that which God would not suffer him to do by strength.

Queen. What is this? Methinks ye trifle with him. Who gave him authority to make convocation of my lieges? Is not that treason?

Lord Ruthven. No, Madam, for he makes convocation of the people to hear prayer and sermon almost daily; and, whatever your Grace or others think thereof, we think it no treason.

Queen. Hold your peace, and let him make answer for himself.

Knox. Madam, I began to reason with the Secretary, whom I take to be a far better dialectician than your Grace is, that all convocations are not unlawful. And now my Lord Ruthven has given the instance. If your Grace will deny this, I shall address myself to the proof.

Queen. I will say nothing against your religion, nor against your convening to your sermons. But what authority have ye to convocate my subjects when ye will, without my commandment?

Knox. I have no pleasure to decline from the former purpose. And yet, Madam, to satisfy your Grace's two questions, I answer that at my will I never convened four persons in Scotland; but, upon the instructions of the brethren, I have given divers notifications, and great multitudes have assembled. If your Grace complain that this was done without your Grace's commandment, I answer—So has all that God has blessed within this realm from the beginning of this action. Therefore, Madam, I must be convicted by a just law that I have done against the duty of God's messenger in writing this letter, before either I be sorry, or yet repent for the doing of it, as my Lord Secretary would persuade me. What I have done, I have done at the commandment of the general Kirk of this realm; and, therefore, I think I have done no wrong.

Queen. Ye shall not escape so. Is it not treason, my Lords, to accuse a prince of cruelty? I think there be Acts of Parliament against such whisperers.

That was granted by many.

Knox. But wherein can I be accused?

Queen. Read this part of your own bill, which began, "These fearful summonses are directed against them, to wit the brethren foresaid, to make, no doubt, preparation upon a few, that a door may be opened to execute cruelty upon a greater multitude." Lo, what say ye to that?

Many doubted what the said John should answer.

Knox. Is it lawful for me, Madam, to answer for myself? Or shall I be condemned before I be heard?

Queen. Say what ye can, for I think ye have enough ado.

Knox. I will first, then, desire this of your Grace, Madam, and of this most honourable audience, whether your Grace knows not that the obstinate Papists are deadly enemies to all such as profess the Evangel of Jesus Christ, and that they most earnestly desire the extermination of them, and of the true doctrine that is taught within this realm?

The Queen held her peace; but all the Lords, with common voice, said, "God forbid that either the lives of the faithful, or yet the staying of teaching and preaching, stood in the power of the Papists: just experience has told us what cruelty lies in their hearts."

Knox. I must proceed, then, seeing that I perceive that all will grant that it was a barbarous cruelty to destroy such a multitude as profess the Evangel of Jesus Christ within this realm. This, oftener than once or twice, has been attempted by force, as things done of late days do testify. Disappointed by God and His providence, the Papists have invented more crafty and dangerous practices, to wit, to make the prince party, under colour of law: what they could not do by open force, they hope to perform by crafty deceit. For who thinks, my Lords, that the insatiable cruelty of the Papists within this realm shall end in the murdering of these two brethren now unjustly summoned, and more unjustly to be accused? I think no man of judgment can so esteem, but rather the direct contrary; that is, by this few number they intend to prepare a way to bloody enterprises against the whole. Therefore, Madam, cast up when ye list the Acts of your Parliament. I have offended nothing against them. In my letter, I accuse neither your Grace nor your nature of cruelty. But I affirm yet again that the pestilent Papists, who have inflamed your Grace without cause against those poor men at this present, are the sons of the Devil; and therefore must obey the desires of their father, who has been a liar and a murderer from the beginning.

A Councillor. Ye forget yourself, ye are not now in the pulpit.

Knox. I am in the place where I am demanded of conscience to speak the truth; and therefore I speak. The truth I speak, impugn it whoso list. And hereunto I add, Madam, that honest, gentle, and meek natures by appearance, may, by wicked and corrupt counsellors, be converted and altered to the direct contrary. We have example in Nero, who, in the beginning of his empire, had some natural shame; but, after his flatterers had encouraged him in all impiety, alleging that nothing was either unhonest nor yet unlawful for the personage of him who was emperor above others—when he had drunken of this cup, I say, to what enormities he fell: the histories bear witness. And now, Madam, to speak plainly, Papists and conjured enemies to Jesus Christ have your Grace's ear patent at all times. I assure your Grace they are dangerous counsellors, and that your mother found.

As this was said, Lethington smiled, and spake secretly to the Queen in her ear; what it was, the table heard not. But immediately she addressed her visage, and spake to John Knox.

Queen. Well, ye speak fair enough here before my Lords; but the last time I spake with you secretly, ye caused me greet many salt tears, and said to me stubbornly that ye set not by my greeting.

Knox. Madam, because now, the second time, your Grace has burdened me with that crime, I must answer, lest for my silence I be holden guilty. If your Grace be ripely remembered, the Laird of Dun, yet living to testify the truth, was present at the time whereof your Grace complains. Your Grace accused me of having irreverently handled you in the pulpit; that I denied. Ye said, What ado had I to speak of your marriage? What was I, that I should mell with such matters? I answered that, as touching nature, I was a worm of this earth, and yet a subject of this commonwealth; but as touching the office wherein it had pleased God to place me, I was a watchman, both over the realm and over the Kirk of God gathered within the same. For that reason, I was bound in conscience to blow the trumpet publicly, oft as ever I saw any upfall,[222] any appearing danger, either to the one or to the other. A certain bruit affirmed that traffic of marriage was betwixt your Grace and the Spanish ally; and as to that I said that if your Nobility and Estates did agree—unless both ye and your husband should be so straitly bound that neither of you might hurt this commonwealth, nor yet the poor Kirk of God within the same—in that case I would pronounce that the consenters were troublers of this commonwealth, and enemies to God, and to His promise[223] planted within it. At these words, I grant, your Grace stormed, and burst forth into an unreasonable weeping. What mitigation the Laird of Dun would have made, I suppose your Grace has not forgotten. While nothing was able to stay your weeping, I was compelled to say, "I take God to record that I never took pleasure to see any creature weep, yea, not my children when my own hands had beaten them, much less can I rejoice to see your Grace make such regret. But, seeing that I have offered your Grace no such occasion, I must rather suffer your Grace to take your own pleasure, before I dare conceal the truth, and so betray both the Kirk of God and my commonwealth." These were the most extreme words that I spoke that day.

After the Secretary had conferred with the Queen, he said, "Mr. Knox, ye may return to your house for this night."

"I thank God and the Queen's Majesty," said the other. "And, Madam, I pray God to purge your heart from Papistry, and to preserve you from the counsel of flatterers; for, however pleasant they appear to your ear and corrupt affections for the time, experience has told us into what perplexity they have brought famous princes."

Lethington and the Master of Maxwell were that night the two stoops[224] of her chair.

The Verdict of the Privy Council.

John Knox being departed, it was demanded of the Lords and others that were present, every man by his vote, whether John Knox had not offended the Queen's Majesty. The Lords voted uniformly that they could find no offence. The Queen had retired to her cabinet. The flatterers of the Court, and Lethington principally, raged. The Queen was brought again, and placed in her chair, and they were commanded to vote over again. This highly offended the whole Nobility, who began to speak in open audience. "What! shall the Laird of Lethington have power to control us: or shall the presence of a woman cause us to offend God, and to condemn an innocent against our conscience, for pleasure of any creature?" And so the whole Nobility absolved John Knox again, and praised God for his modesty, and for his plain and sensible answers. Yea, before the end, it is to be noted that, among so many placeboes, we mean the flatterers of the Court, there was not one that plainly durst condemn the poor man that was accused, this same God ruling their tongue, as once He ruled the tongue of Balaam, when he would gladly have cursed God's people.

The Displeasure of the Queen.

When this was perceived, the Queen began to upbraid Mr. Henry Sinclair, then Bishop of Ross, and said, hearing his vote to agree with the rest, "Trouble not the bairn: I pray you trouble him not; for he is newly wakened out of his sleep. Why should not the old fool follow the footsteps of them that have passed before him." The bishop answered coldly, "Your Grace may consider that it is neither affection to the man, nor yet love to his profession, that moves me to absolve him; but the simple truth, which plainly appears in his defence, draws me after it, albeit others would have condemned him." This said, the Lords and whole assisters arose and departed. That night was neither dancing nor fiddling in the Court; for Madam was disappointed of her purpose, which was to have had John Knox at her disposal by vote of her Nobility.

John Knox, absolved by the votes of the greatest part of the Nobility from the crime intended against him, even in the presence of the Queen, she raged, and the placeboes of the Court stormed. And so began new assaults to be made upon the said John, to confess an offence, and to put himself in the Queen's will, they promising that his greatest punishment should be to go within the Castle of Edinburgh, and immediately return to his own home. He answered, "God forbid that my confession should condemn those noble men who for their conscience' sake, and with the displeasure of the Queen, have absolved me. And, further, I am assured that ye will not in earnest desire me to confess an offence, unless ye would desire me to cease from preaching: for how can I exhort others to peace and Christian quietness, if I confess myself an author and mover of sedition?"

The General Assembly: December 1563.

At the General Assembly of the Kirk, the just petitions of the ministers and commissioners of kirks were despised at the first, with these words, "As ministers will not follow our counsels, so will we suffer ministers to labour for themselves, and see what speed they come." And when the whole Assembly said, "If the Queen will not provide for our ministers, we must; for both Third and Two-part are rigorously taken from us, and from our tenants." "If others," said one, "will follow my counsel, the gaird[225] and the Papists shall complain as long as our ministers have done." At these words the former sharpness was coloured,[226] and the speaker alleged that he did not refer to all ministers, but to some to whom the Queen was no debtor; for what Third received she of burghs? Christopher Goodman answered, "My Lord Secretary, if ye can show me what just title either the Queen has to the Third, or the Papists to the Two-part, then I think I should solve whether she were debtor to ministers within burghs or not." But thereto he received this check for answer, "Ne sit peregrinus curiosus in aliena Republica;" that is, "Let not a stranger be curious in a strange commonwealth." The man of God answered, "Albeit I be a stranger in your polity, I am not so in the Kirk of God; and its care does no less appertain to me in Scotland than if I were in the midst of England."

John Knox demands the Judgment of his Brethren.

Many wondered at the silence of John Knox; for in all those quick reasonings he opened not his mouth. The cause thereof he himself expressed in those words: "I have travailed, right honourable and beloved Brethren, since my last arrival within this realm, in an upright conscience before my God, seeking nothing more, as He is my witness, than the advancement of His glory, and the stability of His Kirk within this realm; and yet of late days I have been accused as a seditious man, and as one that usurps to myself power that becomes me not. True it is that I have given notification to the Brethren in divers quarters concerning the extremity intended against certain faithful men for looking at a priest going to Mass, and for observing those that transgressed just laws; but that therein I have usurped further power than is given to me, until I be condemned by you, I utterly deny.

"I say that by you, that is, by the charge of the General Assembly, I have as just power to advertise the Brethren from time to time of dangers appearing, as I have authority to preach the Word of God in the pulpit of Edinburgh; for by you I was appointed to the one and to the other; and, therefore, in the name of God, I crave your judgments. The danger that appeared to me in my accusation was not so fearful as were the words that came to my ears dolorous to my heart; for these words were plainly spoken, and that by some Protestants, 'What can the Pope do more than send forth his letters, and require them to be obeyed.' Let me have your judgments whether I have usurped any power to myself, or if I have but obeyed your commandment."

The flatterers of the Court, amongst whom Sir John Bellenden, Justice Clerk, was then not the least, began to storm, and said, "Shall we be compelled to justify the rash doings of men?" "My Lord," said John Knox, "ye shall speak your pleasure for the present: of you I crave nothing; but if the Kirk that is here present do not either absolve me, or else condemn me, never shall I in public or in private, as a public minister, open my mouth in doctrine or in reasoning."

Acquittal of John Knox by the General Assembly.

The said John being removed, the whole Kirk found, after long contention, that a charge was given to him to warn the brethren in all quarters as oft as ever danger appeared; and therefore avowed that act not to be his only, but to be the act of all. Thereat were the Queen's clawbacks[227] more enraged than ever they were before; for some of them had promised to the Queen to get the said John convicted, both by the Council and by the Kirk; and, being frustrated of both, she and they thought themselves not a little disappointed....

Signs of God's Displeasure.

God from heaven, and upon the face of the earth, gave declaration that He was offended at the iniquity that was committed even within this realm; for upon the 20th day of January there fell wet in great abundance, which in falling froze so vehemently, that the earth was but one sheet of ice. The fowls,[228] both great and small, froze, and might not fly: many died, and some were taken and laid beside the fire, that their feathers might resolve. In that same month the sea stood still, as was clearly observed, and neither ebbed nor flowed for the space of twenty-four hours. In the month of February, the 15th and 18th days thereof, there were seen in the firmament battles arrayed, spears and other weapons, and as it had been the joining of two armies. These things were not only observed, but also spoken of and constantly affirmed by men of judgment and credit.

Lavish Entertainments at Court.

But the Queen and our Court made merry. There was banqueting upon banqueting. The Queen banqueted all the Lords; and that was done upon policy, to remove the suspicion of her displeasure against them, because they would not, at her devotion, condemn John Knox. To remove, we say, that jealousy, she made the banquet to the whole Lords, and thereat she would have the Duke of Chatelherault amongst the rest. It behoved them to banquet her again; and so did banqueting continue till Fastern's-e'en[229] and after. But the poor ministers were mocked, and reputed as monsters; the guard, and the affairs of the kitchen were so griping,[230] that the ministers' stipends could not be paid.

The Queen's broken Promises.

And yet at the Assembly preceding, solemn promise of redress had been made in the Queen's name, by the mouth of Secretary Lethington, in audience of many of the nobility and of the whole Assembly. He had affirmed that he had commandment of her Highness to promise them full contentation[231] of things bygone to all the ministers within the realm; and that, such order would be kept in all times to come, the whole body of the Protestants would have occasion to stand content. The Earl of Moray affirmed the same, and many other fair promises had been given in writing by Lethington himself, as may be seen from the register of the Acts done in the General Assembly. But the world can witness how far that, or any other promise by her, or in her name, to the Kirk of God, was observed.

Secretary Lethington defies the Servants of God.

The ministers perceiving all things tend to ruin, discharged their conscience in public and private; but they received for their labours hatred and indignation. Amongst others, that worthy servant of God, Mr. John Craig, speaking against the manifest corruption that then declared itself without shame or fear, said, "At one time, hypocrites were known by their disguised habits, and we had men as monks, and women as nuns; but now, all things are so changed that we cannot discern the earl from the abbot, or the nun from such as would be held noblewomen; so that we have got a new order of monks and nuns. But, seeing that ye are not ashamed of that unjust profit, would God that therewith ye had the cowl of the nun, the veil, yea, and the tail joined with all, that so ye might appear in your own colours." Their liberty did so provoke the choler of Lethington, that, in open audience, he gave himself to the Devil, if ever after that day he should regard what became of ministers. He should do what he could that his companions should have a skair[232] with him; "and let them bark and blow," said he, "as loud as they list." That was the second time that he had given his defiance to the servants of God.

The Courtiers and the Kirk.

Hereupon rose whispering and complaints by the flatterers of the Court. Men were not charitably handled, said they: "Might not sins be reproved in general, albeit men were not so specially taxed, that all the world might know of whom the preacher spake?" To this the answer was made, "Let men be ashamed to offend publicly, and the ministers shall abstain from specialities; but so long as Protestants are not ashamed manifestly to act against the Evangel of Jesus Christ, so long cannot the ministers of God cease to cry that God will be revenged upon such abusers of His holy Word." Thus had the servants of God a double battle; fighting upon the one side against the idolatry and the rest of the abominations maintained by the Queen; and upon the other part, against the unthankfulness of such as sometime would have been esteemed the chief pillars of the Kirk within the realm. The threatenings of the preachers were fearful; but the Court thought itself in such security that it could not miscarry.

The Queen, after the banqueting, kept a diet by direction of Monsieur la Usurie, Frenchman, who had been acquainted with her malady before, being her physician. And thereafter, for the second time, she made her progresses to the North, and commanded the Earl of Caithness to ward in the castle of Edinburgh, for a murder committed by his servants upon the Earl Marischall's men. He obeyed, but he was speedily relieved; for bloodthirsty men and Papists, such as he is, are best subjects to the Queen. "Thy kingdom come, O Lord; for in this realm there is nothing (amongst such as should punish vice and maintain virtue) but abomination abounding without bridle."

The Courtiers rouse John Knox: he preaches concerning Idolatry.

The flatterers of the Court did daily enrage against the poor preachers: happiest was he that could invent the most bitter taunts and disdainful mockings of the ministers. At length they began to jest at the term of idolatry, affirming, "That men wist not what they spake when they called the Mass idolatry." Yea, some proceeded further, and feared not at open tables to affirm, that they would sustain the argument that the Mass was no idolatry. These things coming to the ears of the preachers, were proclaimed in the public pulpit of Edinburgh, with this complaint directed by the speaker to his God. "O Lord, how long shall the wicked prevail against the just! How long shalt Thou suffer Thyself and Thy blessed Evangel to be despised of men; of men, we say, that make themselves defenders of the truth. Of Thy manifest and known enemies we complain not, but of such as unto whom Thou hast revealed Thy light: for now it comes to our ears that men, not Papists, but chief Protestants, will defend the Mass to be no idolatry. If this were so, O Lord, miserably have I been deceived, and miserably, alas, O Lord, have I deceived Thy people; and that Thou knowest, O Lord, I have ever abhorred more than a thousand deaths."

Turning his face towards the room where sat such men as had so affirmed, "If I be not able to prove the Mass to be the most abominable idolatry that ever was used since the beginning of the world, I offer myself to suffer the punishment appointed by God to a false teacher; and it appears to me that the affirmers should be subject to the same law; for it is the truth of God that ye persecute and blaspheme; and it is the invention of the Devil that, obstinately against His Word, ye maintain. Albeit ye now flyrt and flyre,[233] as though all that were spoken were but wind, yet am I as assured, as I am that my God liveth, that some that hear your defection and railing against the truth and the servants of God, shall see a part of God's judgments poured forth upon this realm, and principally upon you that fastest cleave to the favour of the Court, for the abominations that are maintained by you." Such vehemence provoked the tears of some, yet those men that knew themselves guilty said, in a mocking manner, "We must recant, and burn our bill, for the preachers are angry."

The General Assembly: June 1564.

The General Assembly, held in June 1564, approaching, to this the great part of those of the Nobility that are called Protestants, convened; some for assistance of the ministers, and some to accuse them.... On the first day of the General Assembly, the Courtiers and the Lords that depended upon the Court, did not present themselves in session with their brethren. Many wondering thereat, an ancient and honourable man, the Laird of Lundie, said, "Nay, I wonder not of their present absence; but I wonder that, at our last Assembly, they drew themselves apart, and joined not with us, but drew from us some of our ministers, and willed them to conclude such things as were never proponed in the public Assembly. That appears to me to be very prejudicial to the liberty of the Kirk. My judgment is, therefore, that they be informed of this offence, which the whole brethren have conceived of their former fault; with humble request that, if they be brethren, they will assist their brethren with their presence and counsel, for we never had greater need. If they be minded to fall back from us, it were better we knew it now than afterwards." The whole Assembly agreed to this, and gave commission to certain brethren to signify the minds of the Assembly to the Lords: that was done on the same afternoon.

The Protestant Courtiers maintain an independent Position.

At first, the Courtiers seemed not a little offended that they should be suspected of defection: yet, upon the morrow, they joined with the Assembly, and came into it. But they drew themselves apart, as they had done before, and entered the Inner Council House. There were the Duke's Grace, the Earls Argyll, Moray, Morton, Glencairn, Marischall, and Rothes; the Master of Maxwell, Secretary Lethington, the Justice Clerk, the Clerk Register, and the Comptroller, the Laird of Pittarrow.

After a little consultation, they directed a messenger, Mr. George Hay, then called the Minister of the Court, requiring the Superintendents, and some of the learned ministers, to confer with them.

The Assembly answered that they had convened to deliberate upon the common affairs of the Kirk; and therefore, that they could not lack their superintendents and chief ministers, whose judgments were so necessary that, without them, the rest should sit as it were idle. They therefore, as before, willed them that, if they acknowledged themselves members of the Kirk, they would join with the brethren, and propone in public such things as they pleased; and so they should have the assistance of the whole in all things that might conform to God's commandment. Hurt and slander might arise, rather than any profit or comfort to the Kirk, were they to send from themselves a portion of their company. For they feared that all men should not stand content with the conclusion, where the conference and reasons were only heard by a few.

This answer was not given without cause; for no small travail was made to have drawn some ministers to the faction of the courtiers, and to have sustained their arguments and opinions. But when it was perceived by the most politic amongst them that they could not prevail by that means, they proponed the matter in other terms. Purging themselves first that they never meant to divide themselves from the society of their brethren, they said that they had certain heads to confer with certain ministers; and that, to prevent confusion, they thought it more expedient to have the conference before a few, rather than in the public audience. The Assembly did still reply, that they would not admit secret conference upon those heads that must be concluded by a general vote.

The Lords promised that no conclusion should be taken, or yet vote required, until their propositions and the reasons should both be heard and considered by the whole Assembly. Upon that condition, there were directed to them, with express charge to conclude nothing without the knowledge and advice of the Assembly, the Laird of Dun, Superintendent of Angus, the Superintendents of Lothian and Fife, Mr. John Row, Mr. John Craig, William Christison, and Mr. David Lindsay, ministers, with the Rector of St. Andrews, and Mr. George Hay. The Superintendent of Glasgow, Mr. John Willock, was moderator, and John Knox waited upon the scribe. And so they were appointed to sit with the brethren. Because the principal complaint touched John Knox, he was also called for.

Secretary Lethington defines the Attitude of the Lords of the Court.

Secretary Lethington began the harangue, which contained these heads: First, how much we were indebted unto God, by whose providence we had liberty of religion under the Queen's Majesty, albeit she was not persuaded in it herself: Secondly, how necessary a thing it was that the Queen's Majesty, by all good offices, so spake he, of the Kirk, and of the ministers principally, should be retained in the constant opinion that they unfeignedly favoured her advancement, and procured her subjects to have a good opinion of her: And, lastly, how dangerous a thing it was that ministers should be noted to disagree one from another, in form of prayer for Her Majesty, or in doctrine concerning obedience to Her Majesty's authority. "And in these two last heads," said he, "we desire you all to be circumspect; but especially we must crave of you, our brother, John Knox, to moderate yourself, as well in form of praying for the Queens Majesty, as in doctrine that ye propone touching her estate and obedience. Neither shall ye take this," said he, "as spoken to your reproach, quia nevus interdum in corpore pulchro, but because others by your example may imitate the like liberty, albeit not with the same modesty and foresight; and wise men do foresee the opinion that may engender in the people's heads."

The Disputation between John Knox and the Secretary.

John Knox. If such as fear God have occasion to praise Him because idolatry is maintained, the servants of God are despised, wicked men are placed again in honour and authority, and, finally, because vice and impiety overflow this whole realm without punishment, then have we occasion to rejoice and to praise God. But if those and the like actions are wont to provoke God's vengeance against realms and nations, then, in my judgment, the godly within Scotland ought to lament and mourn; and so to prevent[234] God's judgments, lest He, finding all in a like security, strike in His hot indignation, perchance beginning at such as think they offend not.