Part 24

_John Knox._ If their princes exceed their bounds, Madam, no doubt they should be resisted, even by power. For there is neither greater honour, nor greater obedience to be given to kings or princes, than God has commanded to be given to father and mother. But, Madam, the father may be stricken with a frenzy, in which he would slay his own children. Now, Madam, if the children arise, join themselves together, apprehend the father, take the sword or other weapons from him, and finally bind his hands, and keep him in prison, until his frenzy be overpast; think ye, Madam, that the children do any wrong? Or, think ye, Madam, that God will be offended with them that have stayed their father from committing wickedness? It is even so, Madam, with princes that would murder the children of God that are subject unto them. Their blind zeal is nothing but a very mad frenzy; and, therefore, to take the sword from them, to bind their hands, and to cast them into prison until they be brought to a more sober mind, is no disobedience against princes, but just obedience, because it agreeth with the will of God.

At these words the Queen stood as it were amazed, for more than quarter of an hour. Her countenance altered, so that Lord James began to entreat her, and to demand, "What has offended you, Madam."

At length she said, "Well, then, I perceive that my subjects shall obey you, and not me; and shall do what they list, and not what I command: and so must I be subject to them, and not they to me."

_John Knox._ God forbid, that ever I take upon me to command any to obey me, or yet to set subjects at liberty to do what pleaseth them. But my travail is that both princes and subjects obey God. And think not, Madam, that wrong is done to you when ye are willed to be subject to God. It is He that subjects people under princes, and causes obedience to be given to them; yea, God craves of kings that they be, as it were, foster-fathers to His Church, and commands queens to be nurses to His people. And, Madam, this subjection to God and to His troubled Church is the greatest dignity that flesh can get upon the face of the earth, for it shall carry them to everlasting glory.

_Queen Mary._ Yea, but ye are not the Kirk that I will nurse. I will defend the Kirk of Rome, for I think it is the true Kirk of God.

_John Knox._ Your will, Madam, is no reason; neither doth your thought make of that Roman harlot the true and immaculate spouse of Jesus Christ. Wonder not, Madam, that I call Rome a harlot; for that Church is altogether polluted with all kind of spiritual fornication, as well in doctrine as in manners. Yea, Madam, I offer myself further to prove that the Church of the Jews that crucified Christ Jesus, when it manifestly denied the Son of God, was not so far degenerated from the ordinances and statutes which God gave by Moses and Aaron unto His people, as the Church of Rome is declined, and for more than five hundred years hath declined from the purity of that religion which the Apostles taught and planted.

_Queen Mary._ My conscience is not so.

_John Knox._ Conscience, Madam, requires knowledge; and I fear that right knowledge ye have none.

_Queen Mary._ But I have both heard and read.

_John Knox._ So, Madam, did the Jews that crucified Christ Jesus read both the Law and the Prophets, and heard the same interpreted after their manner. Have ye heard any teach, but such as the Pope and his Cardinals have allowed? Ye may be assured that such will speak nothing to offend their own estate.

_Queen Mary._ Ye interpret the Scriptures in one manner, and they interpret in another; whom shall I believe? And who shall be judge?

_John Knox._ Ye shall believe God, that plainly speaketh in His Word: and, farther than the Word teaches you, ye shall believe neither the one nor the other. The Word of God is plain in itself; and, if there appear any obscurity in one place, the Holy Ghost, who is never contrary to Himself, explains the same more clearly in other places: so that there can remain no doubt, but to such as obstinately remain ignorant. And now, Madam, take one of the chief points this day in controversy betwixt the Papists and us. For example, the Papists allege and boldly have affirmed that the Mass is the ordinance of God, and the institution of Jesus Christ, and a sacrifice for the sins of the quick and the dead. We deny both the one and the other, and affirm that the Mass, as it is now used, is nothing but the invention of man; and, therefore, is an abomination before God, and no sacrifice that ever God commanded. Now, Madam, who shall judge betwixt us two thus contending? There is no reason that either of the parties be believed farther than they are able to prove by insuspect witnessing. Let them lay down the Book of God and, by the plain words thereof, prove their affirmation, and we shall give them the plea granted. But so long as they are bold to affirm, and yet do prove nothing, we must say that, albeit all the world believe them, yet they believe not God, but receive the lies of men for the truth of God. What our Master Jesus Christ did, we know from His Evangelists: what the priest doeth at his Mass, the world seeth. Now, doth not the Word of God plainly assure us that Christ Jesus neither said, nor yet commanded Mass to be said at His Last Supper, seeing that no such thing as their Mass is made mention of within the whole Scriptures?

_Queen Mary._ Ye are ower sair[182] for me, but if they were here that I have heard, they would answer you.

[182] Too deep.

_John Knox._ Madam, would to God that the learnedest Papist in Europe, and him whom ye would best believe, were present with your Grace to sustain the argument; and that ye would patiently abide to hear the matter reasoned to the end; for then, I doubt not, Madam, ye should hear the vanity of the papistical religion, and how small ground it hath within the Word of God.

_Queen Mary._ Well, ye may perchance get that sooner than ye believe.

_John Knox._ Assuredly, if ever I get that in my life, I get it sooner than I believe; for the ignorant Papists cannot patiently reason, and the learned and crafty Papists will never come to your audience, Madam, to have the ground of their religion searched out. They know that they are never able to sustain an argument, unless fire, and sword, and their own laws be judges.

_Queen Mary._ So say ye, but I cannot believe that.

_John Knox._ It has been so to this day; for how oft have the Papists in this and other realms been required to come to conference, and yet it could never be obtained, unless they themselves were admitted as judges. Therefore, Madam, I must yet say again that they dare never dispute, but where themselves are both judge and party. Whensoever ye shall let me see the contrary, I shall grant myself to have been deceived in that point.

With this the Queen was called to dinner, for it was afternoon. At departing, John Knox said to her, "I pray God, Madam, that ye may be as blessed within the commonwealth of Scotland, if it be the pleasure of God, as ever Deborah was in the commonwealth of Israel."

[Sidenote: No Results follow the Queen's Conference with Knox.]

Of this long conference, whereof we only touch a part, there were divers opinions. The Papists grudged, and feared that which they needed not. The godly, thinking that at least she would have heard the preaching, rejoiced; but they were utterly deceived, for she continued in her massing; and despised and quietly mocked all exhortations.

Some of his familiars demanded of John Knox what he thought of the Queen. "If there be not in her," said he, "a proud mind, a crafty wit, and an indurate heart against God and His truth, my judgment faileth me...."

The Duke D'Aumale returned with the galleys to France. The Queen entered on her progresses, and in the month of September travelled from Edinburgh to Linlithgow, Stirling, Perth, Dundee, and St. Andrews; and all these parts she polluted with her idolatry. Fire followed her very commonly in that journey. The towns propyned[183] her liberally, and the French were enriched.

[183] Presented gifts.

[Sidenote: The Prodigality of Edinburgh.]

In the beginning of October, the Queen returned to Edinburgh, and on the day appointed she was received in the Castle. Great preparations were made for her entrance to the town. In farces, in masking, and in other prodigalities, fools would fain have counterfeited France. Whatsoever might set forth her glory, that she heard and gladly beheld. The keys were delivered to her by a pretty boy, descending as it were from a cloud. The verses in her own praises she heard, and smiled. But when the Bible was presented, and its praise declared, she began to frown: for shame she could not refuse it. But she did no better, for immediately she gave it to the most pestilent Papist within the realm, to wit, to Arthur Erskine. Since that day, the people of Edinburgh have reaped as they sowed. They gave her some taste of their prodigality; and because the liquor was sweet, she has licked of that buist[184] oftener than twice since. All men know what we mean: the Queen cannot lack and the subjects have.

[184] Brewing.

[Sidenote: The Magistrates of Edinburgh are imprisoned and deposed.]

It hath been an ancient and a laudable custom in Edinburgh that the Provost, Bailies, and Council, after their election at Michaelmas, cause public proclamation of the statutes and ordinances of the town. Therefore Archibald Douglas, Provost, Edward Hope, Adam Fullerton, Mr. James Watson, and David Somer, Bailies, made proclamation, according to the former statutes of the town, that no adulterer, no fornicator, no noted drunkard, no mass-monger, no obstinate Papists that corrupted the people, such as priests, friars, and others of that sort, should be found within the town within forty-eight hours thereafter, under the pains contained in the statutes. This blown in the Queen's ears, pride and maliciousness began to show themselves; for, without further intimation, the Provost and Bailies were charged to ward in the Castle; and immediately commandment was given that another Provost and other Bailies should be elected.

Some gainstood the new election for a while, alleging that the Provost and Bailies whom they had chosen, and to whom they had given their oath, had committed no offence for which they ought justly to be deprived. But charge was doubled upon charge, and, no man being found to oppose the iniquity, Jezebel's letter and wicked will were obeyed as law. So Mr. Thomas M'Calzean was chosen. The man, no doubt, was both discreet and sufficient for that charge; but the deposition of the other was against all law. God be merciful to some of our own; for they were not all blameless that her wicked will was so far obeyed.

A contrary proclamation was publicly made, to the effect that the town should be patent unto all the Queen's lieges; and so murderers, adulterers, thieves, whores, drunkards, idolaters, and all malefactors, got protection under the Queen's wings, under that colour, because they were of her religion. And so gat the Devil freedom again, where before he durst not have been seen in daylight upon the common streets. "Lord deliver us from that bondage."

[Sidenote: The Mass is restored.]

The Devil, finding his reins loose, ran forward in his course; and the Queen took upon her greater boldness than she and Baal's bleating priests durst have attempted before. For, upon Allhallow Day, they blended their Mass with all mischievous solemnity. The ministers, offended, declared in plain and public place the inconveniences that should ensue, and the nobility were sufficiently admonished of their duties. But affection caused men to call in doubt that wherein shortly before they had seemed to be most resolute, to wit, "Whether subjects might put to their hand to suppress the idolatry of their Prince." Upon this question, there convened, in the house of Mr. James Macgill, the Lord James, the Earl of Morton, the Earl Marischall, Secretary Lethington, the Justice Clerk, and the Clerk of Register. All reasoned for the part of the Queen, affirming that the subjects might not lawfully take her Mass from her. Of the contrary judgment were the principal ministers, Mr. John Row, Master George Hay, Master Robert Hamilton, and John Knox....

The conclusion of that first reasoning was that the question should be put in form, and letters directed to Geneva for the resolution of that Church. Therein John Knox offered his labours; but Secretary Lethington, alleging that much depended on the information, said that he should write. But that was only to drive time, as the truth declared itself. The Queen's party urged that the Queen should have her religion free in her own chapel, that she and her household might do what they should list. The ministers both affirmed and voted to the contrary, adding that her liberty should be their thraldom before long. But neither could reason nor threatening move the affections of such as were creeping into credit, and the votes of the Lords prevailed against those of the ministers.

[Sidenote: Lord James Stewart is sent to the Borders.]

For the punishment of theft and of reif,[185] which had increased upon the Borders and in the south, since the Queen's arrival, the Lord James was made Lieutenant. Some suspected that such honour and charge proceeded from the same heart and counsel as that by which Saul made David captain against the Philistines. But God assisted him, and bowed the hearts of men to fear and obey him. Yea, the Lord Bothwell himself at that time assisted him. Sharp execution was made in Jedburgh, for twenty-eight of one clan and others were hanged at that Justice Court. Bribes, buds, nor solicitation saved the guilty, if he could be apprehended; and God prospered the Lord James in his integrity. He also spake with the Lord Grey from England at Kelso, that good rule might be kept upon both the Borders, and they agreed in all things.

[185] Robbery.

[Sidenote: The Behaviour of the Queen.]

Before the return of the Lord James, the Queen one night took a fray[186] in her bed, as if horsemen had been in the close, and the Palace had been enclosed about. Whether this proceeded of her own womanly fantasy, or men had put her in fear, for displeasure of the Earl of Arran, and for other purposes, as for the strengthening of the guard, we know not. But the fear was so great that the town was called to the watch. Lords Robert of Holyroodhouse and John of Coldingham kept the watch by turns. Scouts were sent forth, and sentinels were commanded, under pain of death, to keep their stations. Yet they feared, where there was no cause for fear: nor could ever any appearance or suspicion of such things be discovered.

[186] Fright.

Shortly after the return of the Lord James, Sir Peter Mewtas came from the Queen of England, with commission to require the ratification of the Peace made at Leith. His answer was even such as we have heard before--that she behoved to advise, and then should send answer.

In presence of her Council, the Queen kept herself very grave, for, under the dule weed,[187] she could play the hypocrite in full perfection; but as soon as ever her French fillocks,[188] fiddlers, and others of that band, got the house alone, there might have been seen skipping not very comely for honest women. Her common talk was in secret; she saw nothing in Scotland but gravity, which repugned altogether to her nature, for she was brought up in joyousness, as she termed her dancing, and other things thereto belonging.

[187] Apparel of mourning.

[188] Giddy young women.

[Sidenote: The Influence of the Court is felt in the Kirk.]

The General Assembly of the Church was held in the December after the Queen's arrival. There the rulers of the Court began to draw themselves apart from the society of their brethren, and to sturr[189] and grudge that anything should be consulted upon without their advices. Master John Wood, who had formerly shown himself very fervent in the cause of God, and forward in giving his counsel in all doubtful matters, plainly refused ever to assist the Assembly again. At this many did wonder. The courtiers drew to them some of the Lords, and would not convene with their brethren, as had been their former custom, remaining at the Abbey instead. The principal commissioners of the churches, the superintendents, and some ministers went to see them at the Abbot's lodging within Holyroodhouse. Both the parties began to open their grief.

[189] Make disturbance.

[Sidenote: The Ministers reproach the defaulting Lords.]

The Lords complained that the ministers drew the gentlemen into secret councils without their knowledge. The ministers denied that they had done anything in secret, or otherwise than the Common Order commanded them; and accused the Lords, the flatterers of the Queen we mean, for not having kept convention with their brethren, considering that they knew the order, and that the same was appointed by their own advices, as the Book of Discipline, subscribed by the hands of the most part of them, would witness. Some began to deny that ever they knew such a thing as the Book of Discipline; and also called in doubt whether it was expedient that such conventions should be held; for gladly would the Queen and her Secret Council have had all assemblies of the godly discharged.

The reasoning was sharp and quick on either part. The Queen's faction alleged that it was suspicious to Princes that subjects should assemble themselves and keep conventions without their knowledge. It was answered that the Church did nothing without knowledge of the Prince. The Prince perfectly understood that within this realm there was a Reformed Church, and that they had their orders and appointed times of convention. "Yea," said Lethington, "the Queen knew and knoweth it well enough; but the question is, whether the Queen allows such conventions?" It was answered, "If the liberty of the Church should stand upon the Queen's allowance or disallowance, we are assured not only to lack assemblies, but also the public preaching of the Evangel."

That affirmative was mocked, and the contrary was affirmed. "Well," said the other, "time will try the truth; but to my former words this will I add--take from us the freedom of assemblies, and take from us the Evangel; for, without assemblies, how shall good order and unity in doctrine be kept? It is not to be supposed that all ministers shall be so perfect, but that they shall need admonition, concerning manners as well as doctrine. It may be that some shall be so stiff-necked that they will not admit the admonition of the simple. It may be that fault may be found with ministers, without just offence committed. Yet, if order be not taken, both with the complainer and the persons complained upon, it cannot be avoided that many grievous offences shall arise. For remedy of these, General Assemblies are necessary. There, the judgment and the gravity of many concur to correct or to repress the follies or errors of a few." The majority of the Nobility and of the Barons assented to this, and willed the reasoners for the part of the Queen to desire that, if her Grace were suspicious of anything that was to be dealt with in their Assemblies, she should be pleased to send such as she would appoint, to hear whatsoever was proponed or reasoned.

[Sidenote: Discussion concerning the Book of Discipline.]

After that, the Book of Discipline was put forward, with request that it should be ratified by the Queen's Majesty. That was scripped at, and it was demanded, "How many of those that had subscribed that Book would be subject unto it?" It was answered, "All the godly." "Will the Duke?" said Lethington. "If he will not," answered the Lord Ochiltree, "I would that he were scraped out, not only from that Book, but also from our number and company. For to what purpose shall labours be taken to put the Kirk in order, and to what end shall men subscribe, and then never mean to keep a word of that which they promise?" Lethington answered, "Many subscribed there _in fide parentum_, as the bairns are baptized." John Knox answered, "Albeit ye think that scoff proper, yet, as it is most untrue, so is it most improper. That Book was read in public audience, and by the space of divers days the heads thereof were reasoned, as all that here sit know well enough, and ye yourself cannot deny; no man was required to subscribe that which he understood not." "Stand content," said one, "that Book will not be obtained." "Let God," said the other, "require the lack which this poor Commonwealth shall have of the things therein contained, from the hands of such as stop the same."

[Sidenote: The Barons sue for Public Order in regard to Ecclesiastical Benefices.]

The Barons, perceiving that the Book of Discipline was refused, presented certain Articles to the Council, requiring idolatry to be suppressed, their churches to be planted with true ministers, and some certain provision to be made for these, according to equity and conscience; for, until that time, the most part of the ministers had lived upon the benevolence of men. Many held in their own hands the fruits that the bishops and others of that sect had formerly abused; and so some part was bestowed upon the ministers. But then the bishops began to grip again at that which most unjustly they called their own; for the Earl of Arran was discharged of St. Andrews and Dunfermline, with which, by virtue of a factory, he had formerly intromitted: and so were many others. Therefore the Barons required that arrangements might be made for their ministers. Otherwise, they would obey the bishops no more, nor would they suffer anything to be taken for their use, more than they did before the Queen's arrival. They verily supposed that the Queen's Majesty would keep promise made to them, not to alter their religion. That could not remain without ministers, and ministers could not live without provision. For these reasons, they heartily desired the Council to provide some convenient order in that respect.

[Sidenote: The Council agrees to divide the Patrimony of the Kirk.]

The Queen's flatterers were somewhat moved; for the rod of impiety was not then strengthened in her and their hands. So they began to practise; they wished to please the Queen, and yet seem somewhat to satisfy the faithful. In the end, they devised that the Churchmen[190] should have intromission with two parts of their benefices, and that the third part should be lifted by such men as thereto should be appointed for [the necessities concerning the Queen's Majesty, and charges to be borne for the common weal of the realm, and sustentation of the preachers and readers.][191]...

[190] That is, the Papists in possession of benefices.

[191] Knox here quotes, in full, the Acts passed by the Council.

Even in the beginning, the ministers, in their public sermons, opposed themselves to such corruption, for they foresaw the purpose of the Devil, and clearly understood the butt at which the Queen and her flatterers shot. In the stool[192] of Edinburgh, John Knox said, "Well, if the end of this order, pretended to be taken for sustentation of the ministers, be happy, my judgment faileth me; for I am assured that the Spirit of God is not the author of it. First I see two parts freely given to the Devil, and then the third must be divided betwixt God and the Devil. Bear witness to me that this day I say it--before long the Devil shall have three parts of the third; judge what God's portion shall then be." This was an unsavoury saying in the ears of many. Some were not ashamed to affirm, "The ministers being sustained, the Queen will not, at the year's end, have enough to buy her a pair of new shoes." And this was Secretary Lethington.

[192] Pulpit.

[Sidenote: The Modification of Stipends.]