The new year, 1563, found Knox purging the Kirk from that fallen brother, Paul Methuen. This preacher had borne the burden and heat of the day in 1557-58, erecting, as we have seen, the first "reformed" Kirk, that of the Holy Virgin, in Dundee, and suffering some inconvenience, if no great danger, from the clergy of the religion whose sacred things he overthrew. He does not appear to have been one of the more furious of the new apostles. Contrasted with John Brabner, "a vehement man inculcating the law and pain thereof," Paul is described as "a milder man, preaching the evangel of grace and remission of sins in the blood of Christ." {224a} Paul was at this time minister of Jedburgh. He had "an ancient matron" to wife, recommended, perhaps, by her property, and she left him for two months with a servant maid. Paul fell, but behaved not ill to the mother of his child, sending her "money and clothes at various times." Knox tried the case at Jedburgh; Paul was excommunicated, and fled the realm, sinking so low, it seems, as to take orders in the Church of England. Later he returned--probably he was now penniless--"and prostrated himself before the whole brethren with weeping and howling." He was put to such shameful and continued acts of public penance up and down the country that any spirit which he had left awoke in him, and the Kirk knew him no more. Thus "the world might see what difference there is between darkness and light." {225a} Knox presently had to record a scandal in a higher place, the capture and execution of the French minor poet, Chastelard, who, armed with sword and dagger, hid under the Queen's bed in Holyrood; and invaded her room with great insolence at Burntisland as she was on her way to St. Andrews. There he was tried, condemned, and executed in the market-place. It seems fairly certain that Chastelard, who had joined the Queen with despatches during the expedition against Huntly, was a Huguenot. The Catholic version, and Lethington's version, of his adventure was that some intriguing Huguenot lady had set him on to sully Queen Mary's character; other tales ran that he was to assassinate her, as part of a great Protestant conspiracy. {225b} Randolph, who knew as much as any one, thought the Queen far too familiar with the poet, but did not deem that her virtue was in fault. {225c} Knox dilates on Mary's familiarities, kisses given in a vulgar dance, dear to the French society of the period, and concludes that the fatuous poet "lacked his head, that his tongue should not utter the secrets of our Queen." {225d} There had been a bad harvest, and a dearth, because the Queen's luxury "provoked God" (who is represented as very irritable) "to strike the staff of bread," and to "give His malediction upon the fruits of the earth. But oh, alas, who looked, or yet looks, to the very cause of all our calamities!" {226a}