nor authority from worldly princes, but from the Eternal God alone,
subjects are not bound to frame their religion according to the
appetites of their princes. Oft it is that princes are the most
ignorant of all others in God's true religion, as we may read in
the histories of times before the death of Christ Jesus, as well as
after. If all the seed of Abraham should have been of the religion
of Pharaoh, to whom they were long subjects, I pray you, Madam, what
religion should there have been in the world? Or, if all men in the
days of the Apostles should have been of the religion of the Roman
Emperors, what religion should there have been upon the face of the
earth? Daniel and his fellows were subjects to Nebuchadnezzar, and
to Darius, and yet, Madam, they would not be of their religion: for
the three children said, "We make it known unto thee, O King, that
we will not worship thy gods." And Daniel did pray publicly to his
God against the expressed commandment of the King. And so, Madam, ye
may perceive that subjects are not bound to the religion of their
princes, albeit they are commanded to give them obedience.
_Queen Mary._ Yea, but none of these men raised the sword against
their princes.
_John Knox._ Yet, Madam, ye cannot deny that they resisted: for,
in some sort, these resist that obey not the commandments that are
given.
_Queen Mary._ But yet, they resisted not by the sword.
_John Knox._ God, Madam, had not given unto them the power and the
means.
_Queen Mary._ Think ye, that subjects having power may resist their
princes.
_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.