He rises once more before us in a new capacity under September 4, 1588.
1583-4. Sep. 10.
Jan. 9.
The king having now escaped from his Ruthven councillors and fallen once more under the influence of the Earl of Arran, Sir Francis Walsingham came as Elizabeth’s ambassador to express her concern about these movements, and see what could be done towards opposite effects. Coming to a king with an unwelcome message has never been a pleasant duty; but it must have been particularly disagreeable on this occasion, if it be true, as is alleged by a Presbyterian historian, that Arran—who, says he, within a few days after his return to court, ‘began to look braid’—hounded out a low woman, called Kate the witch, to assail the ambassador with vile speeches as he passed to and from the king’s presence. She was, it is alleged, hired by Arran ‘for a new plaid and six pounds in money, not only to rail against the ministry [clergy], his majesty’s most assured and ancient nobility, and lovers of the amity [English alliance], but also set in the entry of the king’s palace, to revile her majesty’s ambassador at Edinburgh, St Andrews, Falkland, Perth, and everywhere, to the great grief of all good men, and dishonour of the king and country.’ It is further stated, that, being imprisoned ‘for a fashion,’ large allowance was made for her entertainment, and she was relieved as soon as Walsingham had departed.—Cal.
While the kirk was beginning to feel the consequences of the king’s emancipation from the Ruthven lords, it sustained an assault, though of a very petty character, from a different quarter. Robert Brown, a Cambridge student, had three years before attracted attention in Norfolk by his novel and startling ideas regarding ecclesiastical matters. The Bishop of Norwich imprisoned him, with the usual non-success as far as the correction of opinion was concerned. He had then taken refuge at Middleburgh, and there given forth his notions to the world in the form of a pamphlet. Now he was come to Scotland, perhaps thinking it a pity that a people should be in trouble between the contending claims of Prelacy and Presbytery, when he could shew them that both systems were wrong. Landing at Dundee, where, it is said, he received some encouragement, he advanced by St Andrews to Edinburgh, and there took up his quarters ‘in the head of the Canongate,’ along with four or five English followers, who were accompanied by their wives and children. The people—who, for the most part, were passionately attached to the simple fabric of their national church, and dreamt of no rivalship or enmity to it except in episcopacy—how they must have felt at the novel sight of a group of men who, in declaring against bishops, also found fault with sessions and synods, with indeed all ecclesiastical action whatever, considering each congregation independent in itself, and no member of it less entitled to pray and preach than the pastor!
1583-4.
Brown, whose self-confidence in asserting his peculiar doctrines was very great, did not rest four days in Edinburgh before he had presented himself to the general kirk-session for a wrangle. We are told by a Presbyterian historian—he ‘made shew, in an arrogant manner, that he would maintain that witnesses at baptism was not a thing indifferent, but simply evil. But he failed in the probation.’ A week after, ‘in conference with some of the presbytery, he alleged that the whole discipline of Scotland was amiss; that he and his company were not subject to it, and therefore he would appeal from the kirk to the magistrate.’ Considering how the clergy stood with the court, this must have been a most offensive threat; the more so that the court had already shewn some symptoms of favour to Brown, in order to ‘molest the kirk.’ ‘It was thought good that Mr James Lowson and Mr John Davidson should gather out of his book such opinions as they suspected or perceived him to err in, and get them ready, to pose him and his followers thereupon, that thereafter the king might be informed.’ A week later, Brown and his ‘complices’ came before the presbytery, to answer the articles prepared against him. We only further learn that he left Edinburgh, ‘malcontent, because his opinions were not embraced, and that he was committed to ward a night or two till they were tried’ (Cal.), a form of religious disputation highly characteristic of the age. Brown afterwards, when founding his sect of Independents in England, published a volume containing various invectives against the Scottish kirk and its leaders, of which Dr Bancroft took advantage in preaching against presbytery (9th February 1589), while probably ready to consign their author to the pains which the Bishop of Peterborough actually meted out to him by excommunication.
1584.
Thomas Vautrollier, a French Protestant, who had come to England early in Elizabeth’s reign, migrated about this time to Edinburgh, where he set up a printing-press. From his office proceeded this year a small volume of poems, composed by the young king, under the title of The Essayes of a Prentise in the Divine Art of Poesie; to which was added a prose treatise embracing the ‘rules and cautels for Scottish poesie:’ a volume of which it may be enough to say, that it betrays a laudable love of literature in the royal author, joined to some power of literary expression. Vautrollier does not appear to have met with sufficient encouragement to induce him to remain in Edinburgh, as he soon after returned to London.