History of the Reformation of the Church of Scotland, Book 4 · Floating text 1 – Letter 1

History of the Reformation of the Church of Scotland · Book 4 · Floating text 1 – Letter 1

p. 307Apud Edinburgh, 25 Aagustii, 1561.

FOrasmuch as the Queens Majestie hath understood the great inconveniences through the divisi…n p…esently standing in this Realme, for the difference in matt…rs of Religion, which her Majestie is most desirous to see pacified by any good order, To the Honour of God, and Tranquility of her Realm, and means to take the same, by Advice of her States, so soon as conveniently may be, to their serious Consideration. And lest that her Majesties godly Resolutions therein may be greatly hindered, in case any Tumult and Sedition be raised amongst the Lieges, if any Alteration or Innovation be Pressed or Attempted before that good Order may be Established; Wherefore, for the eschewing of the said Inconveniences, her Majestie Ordains Letters to be Directed, to Charge all and sundry her Lieges, by open Proclamation at the Market-Crosse of Edinburgh, and other Places needfull, That they, and every one of them, contain themselves in all Quietnesse, keep Peace and Civill Society amongst themselves in the mean time, while the States of the Realm may be Assembled, and then her Majestie have taken a finall Order by their Advice, and publike Consent; p. 308which her Majestie hopes shall be to the Contentment of all, the Law bidding, That none of them should take in hand privately or openly, any Alteration or Innovation of the state of Religion, or attempt any thing against the same, which her Majestie found Publikely and Universally standing at her Majesties Arrivall in this her Realme, under Pain of Death. With Certification, That if any Subject of the Realme shall come in the contrary Thereof, …e shall be esteemed and holden a Seditious Person, and Raiser of Tumult, and the same Pain shall be executed upon him with all Rigour, To the Example of others. And her Majestie, with the Advice of the Lords of the Secret Councell, Commands and Charges all her Li…ges, That none of them take in hand to Mol…st or Trouble any of her Majesties Domesticke Servants, or Persons whatsoever come forth of France in her Company at this time, in Word, Deed, or Countenance, for any Cause whatsoever, either within her Palace, or without, or make any assault or invasion upon any of them, under whatsoever Colour or Pretence, under the said Pain of Death. Albeit that her Majestie be sufficiently perswaded, That her Good and Loving Subjects would do the same, for the Reverence they bear to her Person and Acts, notwithstanding no such Commandment were published.

This Act and Proclamation Penned, and put in Forme by such as before professed Christ Jesus (for in the Councell then had Papists neither power nor voyce) It was publikely Proclaimed at the Market-Crosse of Edinburgh upon Munday the day aforesaid. No man reclaimed, nor made repugnance to it, except the Earle of Arrane onelyonly; who in open audience of the Herald, protested, That he disassented that any Protection or Defence should be made to the Queens Domesticks, The Lord Arrans stout and godly Protestati…n against the Qu…ens Masse.or to any that came from France, to offend Gods Majestie, and to violate the Laws of the Realme, more then any other Subjects: For Gods Law had pronounced death to the Idolater; and the Lawes of the Realme had appointed punishment for sayers and hearers of the Masse; which, said he, I here protest, be Universally observed; and that none be exempted, untill such time as a Law also publikely made, and also consonant to the Law of God, have disannulled the former. Hereupon he took Documents and Acts, as the Tenour of this his Protestation witnesseth.

IN so far as by this Proclamation it is made understood to the Church of God, and Members thereof, That the Queen is minded that the true Religion and Worship of God already established, proceed forward, that it may daily encrease: Unto the Parliament, that order may be then for extirpation of all Idolatry out of this Realme. We render most hearty thanks to the Lord our God for her Majesties good minde, earnestly praying that it may be encreased in her Majesty, To the Honour and Glory of his Name, and Weal of his Church within this Realme. p. 309And as touching the molestation of her Highnesse Servants, we suppose that none dare be so bold as once to move their finger at them, in doing of their lawfull businesse: And as for us, we have learned at our Master Christs Shoole, To keep Peace with all men. And therefore for our part we will promise that obedience unto her Majestie (as is our dutie) That none of her servants▪ shall be troubled, molested, or once touched, by the Church, or any member thereof, in doing their lawfull businesse. But since that God hath said, That the Idolater shall die the death; We Protest solemnely,Good resolution, if followed. in the presence of God, and in the eares of all the people that heares this Proclamation, and especially in the presence of you, Lion Herauld, and the rest of your Colleagues, maker of this Proclamation, That if any of her servants shall commit Idolatry, especially say Masse, participate therewith, or take the defence thereof (which we are loath should be in her Highnesse company) in that case, That this Proclamation is not extended to them in that behalf, nor be not a safe-guard nor girth to them in that behalfe, no more then if they commit slaughter or murther, seeing the one is much more abominable and odious in the sight of God, then is the other. But that it may be lawfull to inflict upon them the paines contained in Gods Word against Idolaters, where ever they may be apprehended, without favour. And this our Protestation we desire you to notifie unto her, and give her the Copie hereof, lest her Highnesse should suspect an uproare if we should all come and present the same.

At Edinburgh, the day and yeere aforesaid.

This boldnesse did somewhat exasperate the Queene, and such as favoured her in that point. As the Lords (then called of the Congregation) repaired to the Towne, at the first coming they shew themselves wonderfully offended, That the Masse was permitted: So that every man as he came, accused them that were before him, but after they had remained a certaine space, they were as quiet, as were the former▪ Which thing perceived, a zealous and godly man, Robert Campbell of Kingzieclench, Robert Campbell to the Lord Vchiltrie,said unto the Lord Uchiltrie; (My Lord) now you are come, and almost the last of all the rest; and I perceive by your anger, that the fire edge is not off you yet: but I feare, that after that the Holy-water of the Court be sprinkled upon you, that you shall become as temperate as the rest: For I have been heere now five dayes, and at the first I heard every man say, Let us hang the Priest: But after that they had beene twice or thrice in the Abbey, all that fervencie past. I think there be some inchantment, whereby men are bewitched. And in very deed so it came to passe: For the Queenes faire words upon the one part,The Queens practise at the first. ever still crying, Conscience, Conscience, It is a sore thing to constraine the Conscience: And the subtill perswasions of her supposts (we meane, even of those who were judged most fervent amongst us) upon the other part; blinded all men, and put them in opinion, She will be content to heare the Preaching; and so no doubt but she may be wonne. And this of all, it was concluded, To suffer her for a time.

p. 310The next Sunday, Iohn Knox inveighing against Idolatry, shewed what terrible plagues God had taken upon Realmes and Nations for the same; and added, That one Masse (there were no more suffered at first) was more fearfull unto him,The iudgment of Iohn Knox upon the suffering of the Masse. then if ten thousand armed enemies were landed in any part of the Realme, of purpose to suppresse the whole Religion; for (said he) in our God there is strength to resist and confound multitudes, if we unfainedly depend upon him; whereof heretofore we have had experience: But when we joyn hands with Idolatry, it is no doubt but both Gods amiable presence, and comfortable defence, will leave us; and what shall then become of us? Alas, I fear that experience will teach us, to the grief of many. At these words the guiders of the Court mocked, and plainly spake, That such fear was no point of their faith;The Courtier making. it was besides his Text, and was a very untimely Admonition. But we heard the same Iohn Knox, in the audience of these same men, recite the same words againe in the midst of troubles; and in the audience of many, asked God mercy that he was not more vehement and upright in the suppressing of that Idoll in the beginning: For (said he) albeit I spake that which offended some (which this day they see and feel to be true) yet did I not that which I might have done;Note diligently how wise and godly m…n are so mistaken oft, as to play after games: And this M. Knox doth acknowledge here. for God hath not onelyonly given unto me knowledge and tongue to make the impiety of that Idoll knowne unto the Realme, but he had given me credit with many who would have put in execution Gods Judgements, if I would onelyonly have consented thereto: But so carefull was I (said he) of that common Tranquility, and so loth was I to have offended those of whom I had conceived a good opinion, that in secret conference with dearest and zealous men, I travelled rather to mitigate, yea to slacken that fervency that God had kindled in others, then to animate or encourage them to put their hands to the Lords Work; wherein I unfainedly acknowledged my self to have done most wickedly, and from the bottome of my heart do aske of my God grace and pardone, for that I did not what in me lay, to have suppressed that Idoll in the beginning. These and many other words did many heare him speake in publike in the monethmonth of December, 1565. when such as at the Queenes Arrivall onelyonly maintained the Masse, were exiled the Realme, summoned upon Treason, and decreit of forfeiture intended against them. But to returne from whence we have digressed.

The first reasoning betwixt the Queen and Iohn Knox.Whether it was by counsell of others, or of the Queens owne desire, we know not, but the Queen spake with Iohn Knox, and had long reasoned with him, none being present, except the Lord Iames, two Gentlemen stood in the one end of the room. The sum of their reasoning was this: The Queen accused him, That he had raised a part of her subjects against her Mother and her self; That he had written a Book against her just Authority;Note how that Princ…s are informed against God… servant. (she meant the Treatise against the Regiment of Women) which she had and would cause the most learned in Europe to write against it; That he was the cause of great sedition, and great slaughter in England; And that it was said to her, That all that he did was by Necromancy. To the which the said Iohn answered; Madame, it may please your Majestie patiently to hear my simple answers: And first (said he) p. 311my simple Answers: And first, (said he) if to teach the Word of God in sincerity, if to rebuke Idolatry, and to will a people to worship God, according to his Word, be to raise Subjects against their Princes, then cannot I bee excused; for it hath pleased God of his mercy, to make me one (amongst many) to disclose unto this Realme the vanitie of the Papisticall Religion, and the deceit, pride, and tyranny of that Romane Antichrist:Let this be noted diligently. But Madame, if the true knowledge of God and his right worshipping be the chief cause which must move men to obey their just Princesse from their heart, (as it is most certain that they are) wherein can I be reprehended?Let the Prince note this. I thinke, and am surely perswaded, that your Majestie has had, and presently hath as unfained obedience of such as professe Christ Jesus within this Realm, as ever your Father or Progenitours had of those that were called Bishops: And touching that Booke that seemeth so highly to offend your Majestie, it is most certaine, that if I wrote it, I am content that all the learned of the world judge of it: I heare that an Englishman hath written against it, but I have not read him; if hee hath sufficiently confuted my reasons, and established his contrary Propositions, with as evident testimonies, as I have done mine; I shall not bee obstinate but shall confesse mine errour and ignorance. But to this houre I have thought, and yet thinkes my selfe alone more able to sustaine the things affirmed in that my Work, than any ten in Europe shall be able to confute it.

You thinke (said shee) that I have no just Authoritie: Please your Majestie, (said he) that learned men in all ages have had their judgements free, and most commonly disagreeing from the Common judgement of the world;Let this wi…e reply be noted. Such also have they published, both with Pen and tongue, notwithstanding they themselves have lined in the common Societie with others, and have borne patiently with the errour and imperfections which they could not amend. Plato the Philosopher wrote his Booke of the Common wealth, in the which hee condemnes many things that were maintained in the world, and required many things to have beene reformed: And yet notwithstanding he lived under such Politicks, as then were universally received without farther troubling any State: Even so Madame am I content to do, in uprightnesse of heart, and with a testimony of good Conscience, I have communicate my judgement to the world; if the Realme findes no inconveniencies in the Regiment of a woman, that which they approve, shall I not further disallow, then within my owne brest, but shall be all well content, and shall live under your Majestie, as Paul was to live under the Roman Emperour: And my hope is, that so long as ye defile not your hands with the Blood of the Saints of God, that neither I nor that Booke shall either hurt you or your Authoritie; for in very deed Madame, that Booke was written most especially against that wicked Mary of England.

But (said shee) you speake of women in generall; most true it is Madame, (said the other;) and yet plainly appeareth to me, that wisedome should perswade your Majestie never to raise trouble p. 312for that which this day hath not troubled your Majestie, neither in person, nor in anxietie. For of late yeeres many things which before were holden Stable have been called in doubt; yea, they have been plainely impugned. But yet, Madame, I am assured, That neither Protestant nor Papist, shall be able to prove, That any such Question was at any time moved, in publike or in private. Now, Madame, said he, if I had intended to trouble your State, because you are a woman; I might have chosen a time more convenient for that purpose then I can do now, when your own presence is within the Realme.

But now, Madame, shortly to answer to the other two accusations, I heartily praise my God, through Jesus Christ, that Satan, the enemy of mankinde, and the wicked of the World, have no other crimes to lay to my charge, then such as the very World it selfe knoweth to be most false and vaine. For in England I was resident onelyonly the space of five yeeres. The places were Barwick, where I abode two yeeres; So long in New-castle; And a yeere in London. Now,Note this undertaking. Madame, if in any of these places, during the time that I was there, any man shall be able to prove, That there was either Battell, Sedition, or Mutinie, I shall confesse, That I my selfe was the Malefactour, and shedder of the blood. I am not ashamed further to affirme, That God so blessed my weake labours then in Barwick (wherein then commonly used to be slaughter, by reason of quarrells that used to arise amongst Souldiers) there was also great quietnesse, all the time that I remained there, as there is this day in Edinburgh.

And where they slander me of Magick, Necromancie, or of any other Art forbidden of God, I have witnesse (besides mine owne conscience) all the Congregations that ever heard me, what I speak, both against such acts, and against those that use such impietie: But seeing the wicked of the world said, That my Master the Lord Jesus was possessed with Beelzebub, I must patiently beare; Albeit that I, wretched sinner, be unjustly accused, of those that never delighted in the Veritie.

The Queens second Objection.But yet (said she) you have taught the people to receive another Religion then their Princes can allow: And how can that Doctrine be of God? Seeing that God commandeth Subjects to obey their Princes. Madame (said he) as right Religion tooke neither Originall nor Antiquity,Answer. from worldly Princes, but from the eternall God alone: So are not Subjects bound to frame their Religion according to the appetite of their Princes; For oft it is that Princes are the most ignorant of all others, in Gods true Religion, as we may reade in the Histories, as well before the death of CHRIST JESUS, as after: If all the seed of Abraham should have beene of the Religion of Pharaoh, to whom they had beene a long time Subjects, I pray you (Madame) what Religion should there have been in the world? Or if all men in the dayes of the Apostles, should have beene of the Religion of the Romane Emperours, What Religion should have p. 313been upon the face of the earth? Daniel and his fellows were subjects to Nebuchad-nezzar, and unto Darius, and yet (Madame) they would not be of their Religion, neither of the one, nor of the other; For the three Children said, We make it knowne to thee, O King, That we will not worship thy Gods. And Daniel did pray publikely unto his God, against the expresse Commandment of the King: And so, Madame, ye may perceive that Subjects are not bound to the Religion of their Princes, albeit they are commanded to give them obedience. Yea, (quoth she) none of these men raised their Sword against their Princes. Yet Madame (quoth he) ye cannot deny but they resisted: For those that obey not the Commandments given, in some sort resist. But yet (said she) they resisted not by the Sword. God (said she) Madame) had not given them the power and the meanes. Thinke you (said she) That Subjects, having power, may resist their Princes? If Princes do exceed their Bounds (quoth he) Madame, and doe against that wherefore they should be obeyed, there is no doubt but they may be resisted, even by Power: For there is neither greater Honour, nor greater Obedience to be given to Kings and Princes, then God hath commadned to be given to Father and Mother: But so it is, That the Father may be stricken with a Phrenzie, in the which he would slay his owne Children;Note this comparison. Now, Madame, if the children arise, joyn themselves together, apprehend the Father, take the Sword or other Weapon from him, and finally, binde his hands, and keepe him in Prison till that his Phrensie be over-past, Thinke ye (Madame) that the children do any wrong? Or thinke ye, Madame, that God will be offended with them that have stayed their Father from committing wickednesse. It is even so (said he) Madame, with Princes that would murther the children of God, that are subject unto them.Blinde zeal, what it is. Their blinde zeale is nothing but a very mad phrenzie; and therefore to take the sword from them, to binde their hands,When this was written there was no appearance of Maries imprisonment. and to cast them into prison, till that they be brought to a more sober minde, is no disobedience against Princes, but just obedience, because that it agreeth with the Word of God.

At these words the Queene stood, as it were amazed, more then a quarter of an houre; her countenance altered, so that the Lord Iames began to entreat her, and to demand, What hath offended you, Madame? At length she said, Well, then I perceive that my Subjects shall not onelyonly obey you, and not me; And shall do what they list, and not what I command, and so must I be subject unto them, and not they to me. God forbid (answered he) that ever I take upon me to command any to obey me, or yet to set Subjects at liberty, to do whatsoever please them; but my travell is, That both Princes and Subjects obey GOD. And thinke not (said he) Madame, that wrong was done unto you, when you are willed to be subject unto GOD, for p. 314it is he that subjects the people under Princes, and causes obedience to be given unto them; yea, God craves of Kings, That they be, as it were, Foster-Fathers to the Church, and commands Queens to be Nourishers unto his People. And this subjection (Madame) unto 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.

The Queens Church.Yea (quoth she) but ye are not the Church that I will nourish; I will defend the Church of Rome, for I think it is the true Church of God.

Your will (quoth he) Madame, is no reason, neither doth your thought make that Romane Harlot to be the Immaculate Spouse of Jesus Christ. And wonder not, Madame, that I call Rome an Harlot; for that Church is altogether polluted with all kinde of Spirituall Fornication, as well in Doctrine, as in Manners: yea, Madam, I offer my selfe further to prove, That the Church of the Jewes, who crucified Jesus Christ, when that they manifestly denied the Sonne of God, was not so farre degenerated from the Ordinances and Statutes which God gave by Moses and Aaron unto his People, as the Church of Rome is declined, and more then five hundred yeers hath declined from the Purity of Religion which the Apostles taught and planted.Strong Imagination, called conscience. My conscience (said she) is not so. Conscience, Madame (said he) requires knowledge; and I fear that of right knowledge you have but little. But (said she) I have both heard and read. So, Madame (said he) did the Jewes that crucified Christ Jesus, reade both the Law and the Prophets, and heard the same interpreted, after their manner. Have ye heard (said he) any teach, but such as the Pope and his Cardinalls have allowed? And you may be assured,Question. That such will speak nothing to offend their owne state. Ye interpret the Scriptures (said she) in one manner, and they in another; Whom shall I believe, and who shall be Judge? Believe (said he) God, that plainly speaketh in his Word: And further then the Word teacheth you, ye shall neither believe the one nor the other. The Word of God is plain in it self; And if there appear any obscurity in one place, the holy Ghost, which is never contrarious to himself, explains the same more clearly in other places: So that there can remaine no doubt, but unto such as obstinately will remaine ignorant. And now, Madame, (said he) to take one of the chief Points which this day is in controversie betwixt the Papists and us, for example. The Papists alleadge, and boldly have affirmed, That the Masse is the Ordinance of God, and the Institution of Jesus Christ, and a Sacrifice for the quick and the dead. We deny both the one and the other, and affirme, That the Masse, as it is now used, is nothing but the Invention of man; and therefore it is an Abomination before God, and no Sacrifice that ever God commanded. Now (Madame) who shall judge betwixt us, two thus contending? It is not reason that either of the persons be further believed, then they are able to prove by insuspect witnessing: Let them lay downe the Book of God, and by the plain words prove their affirmatives, and we shall give unto them the play granted. But so long as they are bold to affirme, and yet do prove nothing, we must say, That albeit all the p. 315world believe them, yet believe they not God, but do receive the lyes of men for the Truth of God. What our Master Christ Jesus did, we know by his Evangelists: What the Priests do at the Masse, the world seeth. Now doth not the Word of God plainly assure us, That Christ Jesus neither said, nor yet commanded Masse to be said at his last Supper, seeing that no such thing as the Masse is made mention of within the whole Scriptures. You are over-hard for me (said the Queen) but if they were here whom I have heard, they would answer you. Madame, (said the other) would to God that the learnedest Papist in Europe, and he that you would best believe were present with your Majestie to sustain the argument; and that ye would abide patiently to hear the matter reasoned to the end; for then I doubt not, Madame, but that you should hear the vanity of the Papisticall Religion, and what small ground it hath within the Word of God. Well (said she) ye may perchance get that sooner then you believe. Assuredly (said the other) if ever I get that in my self, I get it sooner then I believe; for the ignorant Papist cannot patiently reason, and the learned and crafty Papist will never come in your audience (Madame) to have the ground of their Religion searched out; for they know they are not able to maintain any argument, except by fire and sword, and their own Laws be judges. So say you (quoth the Queen) and I believe it hath been to this day. (Quoth he) for how oft have the Papists in this and in other Realmes, been required to come to conference, and yet could it never be obtained, unlesse themselves were admitted for Judges: and therefore I must yet say again, That they dare never dispute, but where themselves are both judges and party. And when you shall let me see the contrary, I shall grant my self to be deceived in that Point. And with this the Queen was called unto dinner; for it was afternoon.Note this. At departing, Iohn Knox said unto her, I pray God, Madame, that you may be also blessed within the Common-wealth of Scotland (if it be the pleasure of God) as ever Deborah was in the Common-wealth of Israel. Of this long conference, whereof we onelyonly touch a part, were divers opinions: The Papists grudged, and feared that which they needed not; the godly thinking at least, That she would have heard the preaching, rejoyceed; but they were utterly deceived, for she continued in her Massing, and despised, and quickly mocked all exhortation.

Iohn Knox his owne judgement,Iohn Knox his judgement of the Queen at the first, and ever since. being by some of his familiars demanded what he thought of the Queen, said, If there be not in her a proud mind, a crafty wit, and an indurate heart against God and his Truth, my judgement faileth me: and this I say with a grieved heart, for the good I wish unto her, and by her, to the Church and State.

When the whole Nobility were convened,The Queens first Progresse. the Lords of Privie Councell were chosen, where were appointed the Duke, the Earles of Huntley, Argyle, Atholl, Mortoun, Glencarne, Mershell, Bothwell; Lords Arskeme, and Lord Iames, after Earle Murray; and these were appointed as certain to wait upon the Court by course: But that Order continued not long; Duke d'Anville returned with the Galleyes to France. The Queen entred in her Progresse, and in the MonethMonth of September travelled from Edinburgh, Linlithgow, Sterlin, S. Iohnston, Dundie, S. Androes; all these p. 316parts she polluted with the Idolatrous Masse: Fire followed the Court very commonly in that Journey, the Towns propined the Queen liberally, thereof were the French enriched.

About the beginning of October they returned to Edinburgh; and at the day appointed the Q. was received in the Castle: whereat preparations were made for her entry into the Town, in Farces, in Masking, and other Prodigalities: fain would our fools have counterfeited France: Whatsoever might set forth her glory, that she heard, and gladly beheld. The Keyes were delivered unto her by a pretty Boy, descending, as it were from a Cloud: The Verses of her own Praise she heard, and smiled; But when the Bible was presented,Note the disposition of a misled soul. and the Praise thereof declared, she began to frowne; for shame she could not refuse it, but she did no better, for she gave it to the most pestilent Papist within the Realme, to wit, To Arthur Arskeme. Edinburgh since that day have reaped as they sowed:Bo…fours doctrine. They gave her some taste of their Prodigality: And because the Liquor was sweet, she hath licked oft of that Bust or Box, oftner then twice since. All men know what we mean; The Queen cannot lack, and the Subjects have.

In Edinburgh it hath been an ancient and laudable Custome, That the Provests, Bayliffs, and Councell, after their Election, which used to be at Michaelmas, caused publikely proclaim the Statutes and Ordinances of the Town;Note this diligently. And therefore Archbald Dowglas Provest, Ed. Hope, Adam Fullartoun, &c. Bayliffs, caused proclaim according to the former Statutes of the Town, That no Adulterer nor Fornicator, no noted Drunkard, no Masse-monger, no obstinate Papist that corrupted the people, such as Priests, Friers, and others of that sort, should be found within 41 hours thereafter, under the Pains contained in the Statutes: Which blowne in the Queens ears, there began pride and maliciousnesse to shew it selfe; for without further cogitation of the cause, was the Provest and Bayliffes charged to Ward in the Castle, and immediately was Commandment given, That other Provests and Bayliffs should be elected.

Some gainstood for a while: The new Election alleadged, That the Provest and Bayliffs whom they had chosen, and to whom they had given their Oath, had committed no offence; therefore that justly they might be deprived. But while Charge was doubled upon Charge, and no man found to oppose himself to impiety, the misled Queens Letter and wicked will is obeyed, as just Law. And so was M. Thomas Makalan chosen Provest for the other. The man, no doubt, was both discreet, and sufficient for that Charge; but the deposition of the other was against all Law. God be mercifull to some of our owne, for they were not all blamelesse, that the Queens unreasonable will was so far obeyed.

A contrary Proclamation was publikely made, That the Town should be patent to all the Queens Lieges: And so Murtherers, Adulterers, Theeves (Whores,Yet in the Parliament holden 1563. there is an expresse Act for punishing of Adultery by death. It is the Act 74. Drunkards, Idolaters, and all Malefactors, got protection under the Queens wings, under colour that they were of her Religion: And so got the devill freedome againe, where that before he durst not have been seen in day light upon the common streets. Lord deliver us from this Bondage of sin.

p. 317The Devil finding his raines loose, ran forward in his course, and the Queen (evil men abusing her name and authority) took upon her greater boldnesse,The devil getting entry to his little finger will screw in his whole arm. then she, and Balaams bleating Priests durst have attempted before; for upon All-Hallow day they bended up their Masse with all mischievous solemnitie. The Ministers thereat offended, in plaine and publike place, declared the inconvenience that thereupon would ensue. The Nobility were sufficiently admonished of their duties;Note this. but affection caused men to call that in doubt, wherein oft before they seemed most resolute; to wit, Where that the Subjects might have hand to suppresse the Idolatry of their Prince? And upon this Question conveaned in the house of Master Iames Mackgill, the Lord Iames, Earle of Morton, the Earle of Marshall, Secretary Lethington, the Justice Clarke, and the foresaid Master Iames Clarke of the Register; who all reasoned for the part of the Queen, affirming, That the Subjects might not take her Masse lawfully from her: In the contrary judgement were the principall Ministers, Master Iohn Row, Master George Hay, Master Robert Hamilton, and Iohn Knox. The reasons of both parties we will omit, because they will be explained after, where the said Question and others, Concerning the Obedience due to Princes, were long reasoned in open assembly: The conclusion of that first reasoning was; That the Question should be formed; Letters directed to Geneva for the resolution of that Church; Wherein Iohn Knox offered his labour. But Secretary Lethington, alleadging, That there stood much in the information, said, That he should write: But that was onelyonly to drive time, as the trueth declared it selfe. The Queenes partie urged, That the Queen should have her Religion free in her own Chappell, to do, she and her houshold, what they list. The Ministers affirmed, and Voted the contrary; adding, That her liberty should be their thraldome, ere it be long. But neither could reason nor threatning move the affections of such as were creeping in Credit, and so did the Votes of the Lords prevaile against the Ministers.

For the punishment of Theft and Reafe, which had encreased upon the border: and in the South from the Queenes arrivall, was the Lord Iames made Lieutenant, some suspected that such honour and charge proceeded from the same heart and counsell that Saul made David Captain against the Philistines; but God assisted and bowed the hearts of men, both to feare and obey him; yea, the Lord Bothwell himselfe at that time assisted him, but he had remission for Liddisdall, except that execution was there made in Edinburgh, for her twenty eight of one clan, and other, were hanged at that Justice Court, bribes, budds, or sollicitation, saved not the guilty, if he might be apprehended. And therefore God prospered him in that his integrity that same time the Lord Iames spake with the Lord Gray of England at Kelsoe, for good rule to be kept on both the borders, and agreed in all things.

Before his returning,The Queenes first fray in Hallyrud-house. the Queene upon a night tooke a fright in her bed, as if horsemen had been in the Close, and as if the Palace had been enclosed about; whether it proceeded of her own womanly fantasie, or if men put her in feare, for displeasure of the Earle of Arrane: And for other purposes, as for the electing of the Guard, we know not; but the feare was so great, that the Towne was called to the Watch; Lord Robert p. 318of Hallyrud-house, and Iohn of Coldingham kept the Watch by course; Skouts were set forth, and Sentinels, upon pain of death, were commanded to keep their Stations. And yet they feared where there was no fear, neither yet could ever any appearance or suspition of such things be tried. Shortly after the returning of the Lord Iames, there came from the Queen of England, Sir Peter Mewtes, with Commission to require the Ratification of the Peace made at Leith. Her answer was, even such as we have heard before; That she behoved to advise, and then she should answer. In presence of her Councell she kept her selfe grave; for under the mourning weed and apparell she could dissemble in full perfection: but how soon that ever the French people had her alone, they told her, That since she came to Scotland, she saw nothing there but gravity, which repugned altogether to her breeding, for she was brought up in joviality, so tearmed she her Dancing, and other things thereto belonging.

The generall Assembly of the Church approached, holden in December, after the Queens arrivall, in the which began the rulers of the Court to draw themselves apart from the Societie of their brethren, and began to strive and grudge, That any thing should be consulted upon, without their advices, Master Iohn Wood, who before had shewed himselfe very fervent in the Cause of God, and forward in giving of his councell in all doubtfull matters, refused to assist the Assembly again, whereof many did wonder;Division between the Lords and the Ministers. The Courtiers drew unto them some of the Lords, and would not conveane with their Brethren, as before they were accustomed, but kept themselves in the Abbey; The principall Commissioners of the Church, the Superintendents, and some Ministers, past unto them, where they were assembled in the Abbots Lodging within Hallyrud-house, both the parties began to open their griefes; The Lords complained, That the Ministers drew the Gentlemen into secret, and held Councell without their knowledge: The Ministers denied, That they had done any thing in secret, otherwise then the common Order commanded them; And accused the Lords (the flatterers of the Queen we meane) that they kept not the Convention with their Brethren; considering, That they knew the Order, and that the same was appointed by their own advice, as the Book of Discipline subscribed with the most part of their own hands would witnesse; some began to deny, That ever they knew such a thing as the Book of Discipline: And called also in doubt, Whether it was expedient, that such Assemblies should be or not: for gladly would the Queen and her secret Councell have had all Assemblies of the godly discharged;The Queen fain would have had all Assemblies discharged. The reasoning was sharpe and quicke on either side: The Queens faction alleadged, That it was suspicious to Princes, that Subjects should assemble themselves, and keep Conventions without their knowledge. It was answered, That without knowledge of the Princes, the Church did nothing, for the Princes perfectly understood, That within this Realme was a Reformed Church; and that they had their Orders and appointed times of Convention. And so without knowledge of the Princes, they did nothing: Yea (said Lethington) the Queen knew, and knoweth well enough; But the Question is, Whether that the Queen alloweth such Conventions: It was answered, If the Libertie of the Church should stand upon the p. 319Queens allowance or disallowance, we are assured, not onelyonly to lacke Assemblies, but also to lacke the publike Preaching of the Evangell, that affirmative was mocked,Note this dili…gently. and the contrary affirmed, Well (said the other) time will try the truth; But to my former words, this I will adde; Take from us the freedomes of assemblies, and take from us the Evangell; 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, as well concerning Manners as Doctrine: As it may be, that some be so stiffe-necked, that they will not admit the admonition of the simple; As also, it may be that fault may be found with Ministers without just offence committed: And if order be not taken both with the Complainer, and with the persons complained upon: It cannot be avoided but that many grievous offences shall arise; For remedy whereof, of necessity it is, That generall Assemblies must be. In the which, the judgements and gravitie of many may occurre, to correct or represse the follies or errours of a few. Hereunto consented the most part, as well of the Nobility as of the Barrons, and willed the reasoners for the Queen to be sent to her Majestie, if that she stood in suspition of any thing that was to be handled in their assemblies, that it would please her Majestie to send such as he would appoint, to hear whatsoever was propounded or reasoned.

Hereafter was the Book of Discipline proposed, and desired to have been ratified by the Queens Majestie, but it was stopped, and the Question demanded, How many of those that subscribed to that Book would be subject unto it?Note this dil… gently. It was answered, All the godly: Will the Duke, said Lethington? If he will not, answered the Lord Uchiltrie, I would that he were scraped out, not onelyonly of that Book, but also out of our number and company; for what purpose shall labour be taken to put the Church 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 subscribe there in fide Parentum, as Children are baptized. One, to wit Iohn Knox, answered, Albeit ye think that scoffe proper, yet as it is most untrue, so it is most improper:Note this passage. That Book was read in publike audience; and by the space of divers dayes, the hearers thereof were resolved, as all that here sit know well enough, and you your selves cannot deny; So that no man was required to subscribe that which he understood not: Stand content, said one, that Booke will not be obtained: Let God (said the other) require the lack and want which this poor Common-wealth shall have of the things therein contained, from the hands of such as stop the same.

Thomas Borrows perceiving that the Book of discipline was refused, presented unto the Councill certain Articles, requiring Idolatry to be suppressed, their Churches to be planted with true Ministers, and some certain propositions to be made for them, according to equitie and Conscience, for unto that time the most part of the Ministers, had lived upon the benevolence of men; for many had into their owne hands the profits that the Bishops, and others of that Sect had before abused, and so some part was bestowed upon the Ministers.

p. 320But when the Bishops began to gripe again to that, which most unjustly they called their own: for the Earle of Arrane was discharged of Saint Andrews and Dumfermling, wherewith before by vertue of a Factory and Commission, he had intromitted and medled: And so were many others. Therefore the Barons required, That order might be taken for the Ministers, or else they would no more cause Rents to be paid unto any, that formerly belonged to the Church-men, nor suffer any thing to be collected for the use of any whosoever, after the Queenes arrivall, then that they did before; for they verily supposed, that the Queens Majestie would keep promise made to them, which was, Not to alter their Religion, which could not remain without Ministers; and Ministers could not live without provision: And therefore they heartily desired the Councell to provide some convenient order in that behalf. This somewhat moved the Queens flatterers, for the Rod of impiety was not then strengthened in her and their hands. And so began they to practise how they might please the Queen, and yet seem somewhat to satisfie the faithfull; And so devised they, That the Church-men should have intromission and medling with the two parts of their Benefices; and that the third part should be gathered by such men as thereto should be appointed for such uses; As in these subsequent Acts are more fully expressed.