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It made admirable provisions for the payment of preachers and teachers, for the Universities, and for the poor; but somebody, probably Lethington, spoke of the proposals as "devout imaginations." This book was not a stereotyped Liturgy, but it was a kind of guide to the ministers in public prayers: the minister may repeat the prayers, or "say something like in effect."
The Queen had past to her cabinet, the flatterers of the Court, and Lethington principally, raged.
The Queen had new advisers Riccio, Balfour, Bothwell, the eldest son of the late Huntly, and Lennox, till the wretched Darnley in a few weeks proved his incapacity. Lethington, rather neglected, hung about the Court, as he remained with Mary of Guise long after he had intended to desert her.
The majority of the nobles, including the Duke of Châtelherault, Argyll, Huntly, Atholl, and even Kirkcaldy and Maitland of Lethington, two former supporters of Moray, ranged themselves on the side of their imprisoned queen, and might have succeeded in re-establishing her authority had not Elizabeth espoused the cause of Morton, Mar, Glencairn and Ruthven, backed as these were by Knox and the preachers.
Darnley, who declared his own innocence and betrayed his accomplices, was now equally hated and despised by his late allies and by the queen and Murray, indeed, by all men, chiefly by Morton and Argyll. Lethington was in hiding; but he was indispensable, and in September was reconciled to Mary.
In January, 1570, Moray was assassinated at Linlithgow, and the Earl of Lennox, the father of Darnley, and the traitor of Mary's minority, succeeded to the regency, while Mary's Scottish supporters, who had continued to fight for her desperate cause, were strengthened by the accession of Maitland of Lethington, who, with Kirkaldy of Grange, also a recruit from the king's party, held Edinburgh Castle for the queen.
When the rest of the party were discussing the question, Makgill, Clerk Register, reminded them of their previous debate in November 1561, when Knox, after secretly writing to Calvin, had proposed to write to him for his opinion about the Queen's Mass, and Lethington had promised to do so himself.
These extreme unchristian ideas, then, were new in Scotland, even to "divers who had a zeal to godliness." For their discussion, at Erskine of Dun's party, were present, among others, Willock, a Scots preacher returned from England, and young Maitland of Lethington. We are not told what part Willock took in the conversation.
Lethington, as he soon showed, was as clear-sighted in regard to Knox's logical methods as any man of to- day, but he "concluded, saying, I see perfectly that our shifts will serve nothing before God, seeing that they stand us in so small stead before man."
Very probably Lethington suggested the idea, leaving the burden of its proposal on Knox. Dr.
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