The History of the Reformation of Religion in Scotland. John Armoy Knox
pot, and that the suspicion thereof caused him to be inhibited the Queen's company. Howsoever it may have been before, it is plain that, after the King's death, and during the Cardinal's life, whosoever might guide the Court, he got his secret business sped by that gracious lady, either by day or by night. Whether the tidings liked her or not, she mended with as great expedition of that daughter as ever she did before of any son she bare. The time of her purification was accomplished sooner than the Levitical law appoints: but she was no Jewess, and therefore in that she offended not.
King James departed this life on the thirteenth day of December, in the year of God 1542, and on news thereof the hearts of men began to be disclosed. All men lamented that the realm was left without a male to succeed; yet some rejoiced that such an enemy to God's truth was taken away. By some he was called a good poor-man's king; by others he was termed a murderer of the nobility, and one that had decreed their utter destruction. Some praised him for suppressing theft and oppression; others dispraised him for the defiling of men's wives and of virgins. Men spake as affection led them. And yet none spake altogether beside the truth; for all these things were in part so manifest that, as the virtues could not be denied, so could not the vices be cloaked by any craft.
The Cardinal claims the Regency.
Throughout this realm the question of government was universally moved. The Cardinal proclaimed the King's last will. Therein were nominated four Protectors or Regents, of whom he himself was the first and principal, with him being joined the Earls Huntly, Argyll, and Moray. This was done on the Monday at the Market Cross of Edinburgh. But on the Monday following the whole Regents had remission from their usurpation. By the stout and wise counsel of the Laird of Grange, the Earl of Arran, then second person to the Crown, caused assemble the nobility of the realm, and required the equity of their judgment in his just suit to be governor of this realm during the minority of her to whom he would succeed, in the event of her death without lawful succession. His friends convened, the nobility assembled, and the day of decision was appointed. The Cardinal and his faction opposed themselves to the government of one man, and especially to the regiment of any called Hamilton: "For who knows not," said the Cardinal, "that the Hamiltons are cruel murderers, oppressors of innocence, proud, avaricious, double, and false; and, finally, the pestilence in this commonwealth." Thereto the said Earl answered, "Defraud me not of my right, and call me what ye please. Whatsoever my friends have been, unto this day no man has had cause to complain upon me, nor am I minded to flatter any of my friends in their evil doing. By God's grace I shall be as forward to correct their enormities as any within the realm can reasonably require of me. And therefore, yet again, my Lords, in God's name I crave that ye do me no wrong, nor defraud me of my just title, before ye have experience of my government." At these words, all that feared God or loved honesty were so moved that with one voice they cried, "That petition is most just, and unless we would act against God, justice, and equity, it cannot be denied."
The Earl of Arran is proclaimed Regent.
In despite of the Cardinal and his suborned faction, the Earl of Arran was declared Governor, and with public proclamation so announced to the people. The King's Palace, treasure, jewels, garments, horse, and plate were delivered unto him by the officers that had the former charge; and he was honoured, feared, and obeyed more heartily than ever any king was before, so long as he abode in God. Great favour was borne unto him, because it was bruited that he favoured God's Word; and because it was well known that he was one appointed to have been persecuted, as the scroll, found in the King's pocket after his death, did witness. These two things, together with an opinion that men had of his simplicity, did, in the beginning, bow unto him the hearts of many who afterwards, with dolour of heart, were compelled to change their opinions. We omit a variety of matters, such as the order taken for keeping the young Queen; the provision for the mother; and the home-calling of the Douglases. These appertain to a universal history of the time. We seek only to follow the progress of religion, and of the matters that cannot be dissevered from the same.
Thomas Williams and John Rough preach, in despite of the Friars.
The Governor being established in government, godly men repaired unto him, and exhorted him to call to mind for what end God had exalted him; out of what danger He had delivered him; and what expectation all men of honesty had of him. At their suit, more than of his own motion, Thomas Williams, a Black Friar, was called to be preacher. The man was of solid judgment, reasonable letters for that age, and of a prompt and good utterance: his doctrine was wholesome, without great vehemence against superstition. John Rough, who after, for the truth of Christ Jesus, suffered in England, in the days of Mary of cursed memory, preached also sometimes, not so learnedly, yet more simply, and more vehemently against all impiety. The doctrine of these two provoked against them and against the Governor the hatred of all that favoured darkness more than light, and their own bellies more than God. These slaves of Satan, the Grey Friars (and amongst the rest Friar Scott, who before had given himself forth for the greatest professor of Christ Jesus within Scotland, and under that colour had disclosed and so endangered many) croaked like ravens, yea, rather they yelled and roared like devils in hell, "Heresy! heresy! Williams and Rough will carry the Governor to the devil."
Edinburgh drowned in Superstition.
The town of Edinburgh was, for the most part, drowned in superstition: Edward Hope, young William Adamson, Sibella Lindsay, Patrick Lindsay, Francis Aikman; and in the Canongate, John Mackay, Ryngzean Brown, with a few others, had the bruit[48] of knowledge in those days. One Wilson, servant to the Bishop of Dunkeld, who neither knew the New Testament nor the Old, made a despiteful railing ballad against the preachers and against the Governor, and for this he narrowly escaped hanging. The Cardinal moved both heaven and hell to trouble the Governor and to stay the preaching; but the battle was stoutly fought for a season. He was taken prisoner, and was confined first in Dalkeith, and after that in Seton. But, in the end, by means of bribes given to Lord Seton and to the old Laird of Lethington, he was restored to St. Andrews. Thence he wrought all mischief, as we shall afterwards hear.
Liberty to read the Scriptures is demanded.
At the approach of Parliament before Easter, there began to be question of abolishing certain tyrannical acts, formerly made at the instance of the prelates, for maintaining of their kingdom of darkness; to wit, the Act "that under pain of heresy, no man should read any part of the Scriptures in the English tongue, nor yet any tractate or exposition of any place of Scripture." Such articles began to come into question, we say, and men began to inquire if it was not as lawful to men that understood no Latin to use the Word of their salvation in the tongue they understood, as it was for Latin men to have it in Latin, and for Greeks or Hebrews to have it in their tongues. It was answered that the first Kirk had forbidden all tongues but these three. But men demanded when that inhibition was given; and what Council had ordained that, considering that Chrysostom complained that the people used not the Psalms, and other holy books, in their own tongues? If it be said that these were Greeks, and understood the Greek tongue, we answer that Christ Jesus commanded His Word to be preached to all nations. Now, if it ought to be preached to all nations, it must be preached in the tongue they understand. If it be lawful to preach it and to hear it preached in all tongues, why should it not be lawful to read it, and to hear it read in all tongues, to the end that the people may try the spirits, according to the commandment of the Apostle.
Beaten with these and other reasons, it was admitted that the Word might be read in the vulgar tongue, provided that the translation were true. It was demanded, what could be reprehended in the translation used? Much searching was made, but nothing could be found, except that "love," said they, was put in the place of "charity." When they were asked what difference was betwixt the one and the other, and whether they understood the nature of the Greek term Agape, they were dumb. The Lord Ruthven, father to him that prudently gave counsel to take just punishment upon that knave Davie,[49] a stout and discreet man in the cause of God, and Mr. Henry Balnaves, an old professor, reasoned for the party of the seculars. For the Clergy, Hay, Dean of Restalrig, and certain old bosses[50] with him.
An open Bible is secured.
The conclusion was that the Commissioners of Burghs and a part of the nobility required of the Parliament that it might be enacted, "That it should be lawful to every man to