Part 32

To consult upoun these accusationis, the hoill Counsalle was assembled at Sanctandrois, the 18 day of Aprile, in the year of God J^m V^c, and threscoir twa yearis;[783] in which it was concluded, that, in consideratioun of the formar suspitioun, the Duck his Grace should render to the Quene the Castell of Dumbartane,[784] the custodie whairof was granted unto him by appointment, till that lauchfull successioun should be sein of the Quenis body: But will prevailled against reassone and promisses, and so was the said Castell delivered to Capitane Anstrudour, as having power fra the Quene and Counsall to receave it.[785]

[783] In the Acts of the Privy Council, there is no minute of any meeting held on the 18th of April 1562. But the records of that time are not very entire. In the Diurnal of Occurrents it is stated, that a Convention was appointed to be held at St. Andrews, on the 15th of that month, "for taking tryell of the matter above written, and thair compeirit certane Lordis to the samyne;" and that, on the 18th of April, "My Lord Duke raid to the Quenis Grace in Sanctandrois, quhairintill he purgit himself of the conspiracie foirsaid in hir presens."

[784] "Upon the xxvij day of April (1562) the Castell of Dumbartane wes deliverit be my Lord Duke to Capitane Anstruther, in the name and behalf of the Quenis Grace." (Diurnal of Occurrents, p. 72.) Captain Robert Anstruther, in the previous year, had the command of the fortified island of Inchkeith, in the Frith of Forth, with "40 hagbutteris, remanand within the said Inche," (Treasurer's Accounts.)

[785] At the end of this paragraph, the transcriber of MS. L 4, has added, "Thus farr Mr. Knox in the Fourth Booke of his Historie. Let the Reader compare this relation with Buchanan's, and follow his own judgement." In like manner Calderwood (Hist. vol. ii. p. 177,) says, "Thus I have related this part of the Historie, as Knox hath sett it down in the Fourth Booke of his Historie. Mr. Buchanan, his relation, is somewhat different. He writeth," &c. Instead of quoting this passage, the reader may be referred to Buchanan's own work, in which he ascribes a plot to murther the Earl of Murray, as having been devised by the Earl of Bothwell, upon finding that he would not join Bothwell in his first design against the Hamiltons.

[Sidenote: PSAL. 2.]

Thingis ordoured in Fyfe, the Quene returned to Edinburgh,[786] and then began dansing to grow hote; for hir freindis began to triumph in France. The certantie heirof came to the earis of Johne Knox, for thair war some that schew to him, from tyme to tyme, the estait of thingis; and amangis otheris, he was assured, that the Queyne had daunced excessivelie till after mydnycht, becaus that sche had receaved letteris that persecutioun was begun agane in France, and that hir Uncles war begyning to steir thair taill,[787] and to truble the hoill Realme of France. Upoun occasioun of this text, "And now understand, O ye kingis, and be learned, ye that judge the earth," he began to taxt the ignorance, the vanitie, and the dyspyte of princes against all virtue, and against all those in whom haitterent of vice and love of vertew appeired.[788]

[786] Queen Mary returned from her journey and residence in Fife, to Edinburgh, early in May. Knox probably confounded this absence from Edinburgh, with the Queen's more protracted progress in the North in Autumn, (see page 381,) which may account for his mistaking the precise time of his second communing with the Queen, which actually took place in December: see next page, note 2.

[787] In MS. G, "taills."

[788] Randolph, in a letter to Cecil, dated 16th December 1562, says, "upon Sunday last he (Knox) inveighed sore against the Queenis dancing, and little exercise of herself in vertue and godliness. The report hereof being brought unto her ears, _yesterday she sent for him_. She talked long time with him: little liking there was between them, of the one or the other, yet did they so depart as no offense or slander did rise thereon." We thus learn, that Knox's sermon was delivered on the 13th, and that the interview occurred on the 15th December.

[Sidenote: THE SECOUND COMMONYNG OF JOHNE KNOX WITH THE QUENE]

The reporte heirof maid unto the Quene, the said Johne Knox was send for. Mr. Alexander Cockburne,[789] who befoir had bone his scolare, and then was very familiare with him, was the messinger, who geve him some knowledge both of the report and of the reportairis. The Quene was in hir bed-chalmer, and with hir, besydis the Ladyes and the commoun servandis, war the Lord James, the Erle of Mortoun, Secreatarie Lethingtoun, and some of the garde that had maid the report. He was called and accused, as are that had irreverentlie spoken of the Quene, and that travailled to bring hir in haitterent and contempt of the people, and that he had exceaded the boundis of his text: And upoun these three headis, maid the Quene hir self a long harangue or orisoun;[790] whairto the said Johne ansuered as followis:--

[789] In MS. L 4, "Patrick Cockburne." See page 324, note 3.

[790] In MS. G. "oratioun."

"Madame, this is often tymes the just recompense which God geveth to the stubburne of the world, that becaus thei will nott hear God speaking to the conforte of the penitent, and for amendment of the wicked, thai are oft compelled to hear the fals report of otheris to thair greatter displeasur. I doubt not but that it cam to the earis of proud Herode, that our Maister Christ Jesus called him a fox; but thai told him not how odiouse a thing it was befoir God to murther ane innocent, as he had laitlie done befoir, causing to behead Johne the Baptiste, to reward the dansing of a harlottis doughtter. Madam, yf the reportaris of my wordis had bene honest men, thai wold have reaported my wordis, and the circumstances of the same. But becaus thai wold have credyte in Courte, and lacking vertew worthy thairof, thai mon haif somewhat to pleise your Majestie, yf it war but flatterye and lyes. But such pleasour (yf any your Grace tack in suche personis) will turn to your everlasting displeasour. For, Madam, yf your awin earis had heard the hoill mater that I entreated; yf thair be into you any sparckle of the Spreit of God, yea, of honestie or wisdome, ye could not justlie have bene offended with any thing that I spack. And becaus that ye have heard thair report, please your Grace to hear my self reherse the same, so neyr as memory will serve." (It was evin upoun the nixt day after that the sermon was maid.) "My text, (said he,) Madam, was this, 'And now, O kings, understand; be learned, ye judges of the earth.' After, Madam, (said he,) that I had declaired the dignitie of kingis and reullaris, the honour whairinto God lies placed thame, the obedience that is dew unto thame, being Goddis lievtennentis, I demanded this questioun,--But, O allace! what compte shall the most part of princes maik befoir that Supreme Judge, whose throne and authoritie so manifestlie and schamefullie thai abuse? That the complaynt of Salomon is this day most trew, to wit, 'That violence and oppressioun do occupy the throne of God here in this earth:' for whill that murtheraris, blood-thrystie men, oppressouris, and malefactouris dar be bold to present thame selfis befoir kingis and princes, and the poor sanctis of God are banisshed and exyled, what shall we say, But that the devill hath tacken possessioun in the throne of God, which aught to be fearfull to all wicked doiris, and a refuge to the innocent oppressed. And how can it otherwyse be? For princes will not understand; thai will nott be learned as God commandis thame. But Goddis law thei dispyse, His statutis and holy ordinances thei will not understand; for in fidling and flynging thei ar more exercised then in reading or hearing of Goddis most blessed word; and fidlaris and flatteraris (which commonlie corrupt the youth) are more pretious in thair eyes then men of wisdome and gravitie, who by holsome admonitioun mycht beat doun into thame some part of that vanitie and pryde whairintill all are borne, but in princes tack [deepe] roote and strenth by wicked educatioun. And of dansing, Madam, I said, that albeit in Scripturis I fand no praise of it, and in prophane wryttaris, that it is termed the jesture rather of those that ar mad and in phrenesye then of sober men; yitt do I not utterlie dampne it, provyding that two vices be avoided: the formare, That the principall vocatioun of those that use that exercise be not neglected for the pleasur of dansing; Secoundly, That they daunse not, as the Philisteanis thair fatheris, for the pleasur that thai tack in the displeasur of Goddis people. For yf any of boyth thai do, as thai shall receave the reward of dansaris, and that willbe drynk in hell, onless thai spedilie repent, so shall God turn thair myrth in suddane sorow: for God will not alwayes afflict his people, neither yitt will he alwayes wynk at the tyranny of tyrantis. Yf any man, Madam, (said he,) will say that I spack more, let him presentlie accuse me; for I think I have nott only tueiched the somme, but the verry wordis as I spack them." Many that stood by bair witnesse with him, that he had recyted the verray wordis that publictlie he spack.

The Queyn looked about to some of the reaportaris, and said, "Your wourdis ar scharpe yneuch as ye have spocken thame; but yitt thei war tald to me in ane uther maner. I know (said sche) that my Uncles and ye ar nott of ane religioun, and thairfoir I can nott blame you albeit you have no good opinioun of thame. But yf ye hear any thing of my self that myslyikis you, come to my self and tell me, and I shall hear you."

"Madam," quod he, "I am assured that your Uncles ar enemyes to God, and unto his Sone Jesus Christ; and that for manteanance of thair awin pompe and worldlie glorie, that thei spair not to spill the bloode of many innocents; and thairfoir I am assured that thair interpryses shall have no better successe then otheris haif had that befoir thame have done that thei do now. But as to your awin personage, Madam, I wold be glade to do all that I could to your Graces contentment, provided that I exceed nott the boundis of my vocatioun. I am called, Madam, to ane publict functioun within the Kirk of God, and am appointed by God to rebuk the synnes and vices of all. I am not appointed to come to everie man in particular to schaw him his offense; for that laubour war infinite. Yf your Grace please to frequent the publict sermonis, then doubt I nott but that ye shall fullie understand boyth what I like and myslike, als weall in your Majestie as in all otheris. Or yf your Grace will assigne unto me a certane day and hour when it will please you to hear the forme and substance of doctrin whiche is proponed in publict to the Churches of this Realme, I will most gladlie await upoun your Grace's pleasur, tyme, and place. But to waitt[791] upoun your chalmer-doore, or ellis whair, and then to have no farther libertie but to whisper my mynd in your Grace's eare, or to tell to you what otheris think and speak of you, neather will my conscience nor the vocatioun whairto God hath called me suffer it. For albeit at your Grace's commandiment I am heare now, yitt can not I tell what other men shall judge of me, that at this tyme of day am absent from my book and wayting upoun the Courte."

[791] In MS. G, "to cum to waitt."

"You will not alwayis," said sche, "be at your book," and so turned hir back. And the said Johne Knox departed with a reasonable meary countenance; whairat some Papistis offended said, "He is not effrayed." Which heard of him, he answered, "Why should the pleasing face of a gentill woman effray me? I have looked in the faces of many angrie men, and yit have nott bene effrayed above measure." And so left he the Quene and the Courte for that tyme.

In this meanetyme, the negotiatioun and credytte[792] was great betwix the Quene of England and our Soverane: letteris, curreouris, and postis ran verray frequent.[793] Great bruyt thair was of the interview and meating of the two Quenes at York, and some preparatioun was maid thairfoir in boyth the Realmes. But that failed upoun the parte of England, and that be occasioun of the trubles moved in France, (as was alledged,) which caused the Quene and hir Counsall attend upoun the Sowth partes[794] of England, for avoyding of inconvenientis.

[792] In MS. G, "and credytte," are omitted.

[793] Various letters written by Queen Mary to Queen Elizabeth at this time are contained in the Prince A. Labanoff's collection: "Lettres, Instructions et Mémoires de Marie Stuart, Reine d' Ecosse," &c. Londres, (Paris) 1844, 7 vols. 8vo. See also Keith's History.

[794] In MSS. M and L 4, the words after "Sowth partes" are omitted, and the following sentence interpolated. "Duke D'Awmall had opened up the English Ambassaders letters, who was then lying at Court, as wes reported; and by his procurement an English schip quhairin another Ambassador did fair, wes spoiled. There being appearance of warres betwix England and France, the Quene came from St. Andrews to Edinburgh, at what tyme she committed the Earl of Arran to ward in the Castell of Edinburgh." Calderwood has copied these words verbatim. (History, vol. ii. p. 182.)

That symmer, thair cam ane Ambassadour from the King of Swaden, requyring marriage of our Soverane to his Maister the King.[795] His intertenment was honorable; but his petitioun lyked our Quene nothing; for such a man was too base for hir estait; for had nott sche beyn great Queyn of France? Fye of Swaden! What is it? But happy was the man that of suche a one was forsaken. And yitt sche refuised nott one far inferiour to a vertouse King.[796]

[795] The Swedish Ambassador, "Herr Peter Groif," arrived in Leith on the 24th April, where he remained till the 9th of May, when the Queen came from Fife. In Edinburgh "he logeit in Mr. Harie Lawder's lodgeing, quhairto he was conveyit honorabill," and departed on the 1st of June, "with his answer, and imbarkit that nycht at ten houris at nicht, and obtanit ane fair wynd." (Diurnal of Occurrents, pp. 72, 73.)

[796] The King of Sweden referred to was Eric XIV., who was born in the year 1533. He was educated in the Protestant faith, and succeeded to the throne on the death of his father Gustavus Vasa, 29th September 1560. He was unfortunate in his projected alliances, and also in the latter part of his career, having been forced to abdicate in 1568; and he died of poison in 1578.

The Erle of Levenax and his wyff[797] war committed to the Towre of London for trafiquin with Papistis. The young Lard of Barr[798] was a travaler in that busines, and was apprehended with some letteris, which war the cause of his and thair truble.

[797] Matthew, fourth Earl of Lennox, succeeded his father in 1526. He married Lady Margaret Douglas, the daughter of Archibald Earl of Angus, by his wife, Margaret Queen of Scotland, widow of James the Fourth, and sister of Henry the Eighth. Their son Henry Lord Darnley, who married Queen Mary of Scots, was born in 1545. The Earl of Lennox was elected Regent of Scotland 11th July 1570, but was slain 4th September 1571. The Countess of Lennox died 9th March 1577, in the 62d year of her age.

[798] John Lockhart, son of John Lockhart of Barr in Ayrshire. He was served heir of his father, 10th May 1575.

[Sidenote: HAWICK RAIDE.]

The Erle of Murray maid a privey raid to Hawick upoun the fayre-day thairof, and apprehended fyftie theaffis; of which nomber war sevintene drowned;[799] otheris war executed in Jedburght. The principallis war brought to Edinburgh, and thair suffered, according to thair merittis, upoun the Burrow Mure.[800] The Quene was nothing content of the prosperitie and gude successe that God gave to the Erle of Murray in all his interprysses, for sche hated his uprycht dealling, and the image of God which evidently did appear into him; but at that tyme sche could not weall have beyn served without him.

[799] The disturbed state of the Borders called for this summary act of justice. According to Randolph's letter, dated 7th July 1562, there were eighty-three persons apprehended at Hawick, "of the which twenty were acquitted by the assize; the rest condemned; of the which twenty-two were presently drowned there, for lack of trees and halters; six hanged at Edinburgh, yesterday being Monday," &c. (Chalmers' Queen Mary, vol. iii. p. 360; Tytler's Hist. vol. vi. p. 259. But Chalmers dates this letter 7th June; Tytler, the 8th July.)

[800] The Borough or Common Muir, about a mile to the south of Edinburgh, was of great extent, stretching from the Pleasance westward to beyond Merchiston Castle. The place where the old wooden gallows stood for the execution of criminals, according to Maitland, was "on the west side of the Dalkeith road, where it is left by the way to Musselburgh." The position was afterwards changed: see his History of Edinburgh, p. 176, chap. 177, respecting the Borough Muir.

[Sidenote: SCHARPE LEFT PREACHING AND TOOK HIM TO THE LAWES.]

[Sidenote: ANNO 1566 IN MAIJ.]

The Assemblye of the Kyrk at Mydsymmer, the [29th] of Junij,[801] anno 1562, approached, in the which war many notable headis entreated concernying good ordour to be keapt in the Churche; for the Papistis and the idolatrie of the Queyn began to truble the formar good ordouris. Some ministeris, suche as Maister Johne Scharpe,[802] had left thair charges, and entered into other vocationis more profitable for the belly; against whom war actis maid, althought to this day thei have nott bene putt in executioun.

[801] In MS. 1566, "the 24;" in MS. L 4, "the penult of Junij;" in MS. M, "the penult of Julie." The General Assembly met at Edinburgh on the penult or 29th of June 1562. See the Booke of the Universall Kirk of Scotland, vol. i. p. 13. It should no doubt be, in "Mr. Henry Lawder's lugeing," instead of "Mr. _Hendrie Lands_ house," (ib. p. 14,) where the Assembly was held.

[802] Mr. John Scharp was educated in St. Leonard's College, St. Andrews, having taken his Bachelor's degree in 1555; and he became a licentiate or Master of Arts in 1557. At the Reformation he appears to have occasionally exercised himself in the office of the ministry, without being appointed to any particular church. The want of efficient preachers to supply the vacant charges rendered the General Assembly more anxious to secure the services of qualified persons. On the 2d July 1562, the Assembly "finding him able to preach the word and minister the sacraments, as he had done before times, charged him to re-enter to the ministry, the place where he should minister being reserved to farther deliberation." And on the 4th July, "It was concludit that Mr. John Scharp should re-enter in the ministrie, and to serve in the kirk whilk the Superintendent of Lothian should appoint; and if he refused, that the censures of the Kirk be execute against him." Scharp, however, according to the above marginal note, became an Advocate, and long practised at the bar with great success. Mr. John Scharp, Advocate, had a charter of the lands of Houston, in the shires of Edinburgh and Linlithgow, 25th March 1576. His name occurs in an Act of Parliament, in July 1604, as "Maister John Scharp of Houston, Lawer." (Acta Parl. Scot. vol. iii. p. 264.) He was one of five persons connected with Scotland who were knighted by King James at Whitehall, on the 17th December 1604.

The tennour of the Supplicatioun redd in oppen audience, and approved by the hoill Assemblye to be presented to the Quenis Majestie, was this:--

TO THE QUENIS MAJESTIE, AND HIR MOST HONORABLE PRIVEY COUNSALL, THE SUPERINTENDENTIS AND MINISTERIS OF THE EVANGELL OF JESUS CHRIST WITHIN THIS REALME, TOGETHER WITH THE COMMISSIONARIS OF THE HOILL CHURCHES,[803] DESYRE GRACE AND PEACE FROM GOD THE FATHER OF OUR LORD JESUS CHRIST, WITH THE SPREIT OF RYCHTEOUSE JUDGEMENT.

[803] In the Booke of the Kirk, "of the haill Kirk."

HAVING in mynd that fearfull sentence, pronunced by the Eternall God against the watchemen that see the sweard of Goddis punishement approche, and do not in plane wordis foirwarne the people, yea, the Princes and Reularis, that thei may repent, we can not but signify unto your Hienes, and unto your Counsall, that the estait of this Realme is sic for this present, that onless redress and remeady be schortlie provided, that Goddis hand can not long spayr in his anger, to stryck the head and the taill; the inobedient Prince and synfull people: For as God is unchangeable and trew, so must he punische in these our dayis, the grevouse synnes that befoir we read he hes punished in all aiges, after that he hes long called for reapentance, and none is schawin.

[Sidenote: THIS[804] CAUSES THE QUENIS RELIGIOUN TO HAVE MANY FAVOURARIS.]

[804] In MS. G, "These cause;" MS. L 4, "This causethe."

And that your Grace and Counsall may understand what be the thingis we desyre to be reformed, we will begyn at that quhilk we assuredlie know to be the fontane and spring of all other evillis that now abound in this Realme, to wit, That idoll and bastard service of God, the Messe; the fontane, we call it, of all impietie, not only becaus that many tack boldnes to syn be reassone of the opinioun which thei have conceaved of that idoll, to wit, That by the vertew of it, thei get remissioun of thair synnes; but also becaus that under the cullour of the Messe, are hoores, adulteraris, drunkardis, blasphemaris of God, of His holy Word and Sacramentis, and such other manifest malcfactouris, manteaned and defended: for lett any Messesayare, or earnest manteanar thairof be deprehended in any of the foirnamed crymes, no executioun can be had, for all is done in haiterent of his religioun; and so are wicked men permitted to live wickedlie, clocked and defended by that odious idoll. But supposing that the Messe war occasioun of no such evillis, yit in the self it is so odiouse in Goddis presence, that we can not cease with all instance to desyre the removing of the same, alsweall frome your self as from all otheris within this Realme, tacking heavin and earth, yea, and your awin conscience to record, that the obstinat manteanance of that idoll shall in the end be to you destructioun of saule and body.

Yf your Majestie demand, why that now we ar more earnest then we have bein heirtofoir; We ansuer, (our formar silence no wiese excused,) becaus we fynd us frustrat of our hope and expectatioun; quhilk was, that in processe of tyme, your Grace's heart should have bein mollifyed, so far as that ye wold have heard the publict doctrin taught within this Realme; by the quhilk, our farther hope was, that Goddis Holy Spreit should so have moved your hearte, that ye should have suffered your religioun (quhilk befoir God is nothing but abominatioun and vanitie) to have been tryed by the trew tueich-stone, the writtin word of God; and that your Grace fynding it to have no ground nor fundatioun in the same, should have gevin that glorie unto God, that ye wold have preferred his treuth unto your awin preconceaved vane opinioun, of what antiquitie that ever it hes bene. Whairof we in a parte now discoraged[805] cane no longer keape silence, onless we wold mack our selfis criminall befoir God of your blood, perisheing in your awin iniquitie; for we plainlie admonishe you of the dangearis to come.

[805] In MS. G, "discharged." In the Book of the Kirk, and MS. L 4, "disappointed."

[Sidenote: GRUDGEING OF THE NOBILITIE ONE AGAINST OTHER]