to the Queen our Sovereign; and a Parliament was appointed to
begin on the twentieth of May next following; for the return of
the said Lord James was looked for at that time.... He was plainly
premonished that, if ever he condescended that the Queen should have
Mass publicly or privately within the realm of Scotland, he then
betrayed the cause of God, and exposed religion to the uttermost
danger that he could....
[Sidenote: An Embassy from France.]
While Lord James, we say, was in France, there came an ambassador
from France, suborned, no doubt, with all craft that might trouble
the Estate of the religion. His demands were--1. That the league
betwixt us and England should be broken. 2. That the ancient
league betwixt France and Scotland should be renewed. 3. That the
bishops and kirkmen should be reponed in their former places, and be
suffered to intromit with their livings. The Council delayed answer
until the Parliament appointed in May. In the meantime, the Papists
of Scotland practised with him....
[Sidenote: Satan gets a Fall.]
The Papists, a little before the Parliament, resorted in divers
bands to the town, and began to brag that they would deface the
Protestants. When this was perceived, the brethren assembled
together, and went in such companies, in peaceable manner, that the
bishops and their bands forsook the causeway.[173] The brethren
understanding what the Papists meant, convened in Council in the
Tolbooth of Edinburgh, on the twenty-seventh of May, in the year
of God 1561; and, after consultation, concluded that a humble
supplication should be presented unto the Lords of Secret Council,
and unto the whole Assembly that then was convened.... Upon this
request, the Lords of Council made an Act and ordinance answering to
every head of the Articles proponed. And thus gat Satan the second
fall, after he had begun to trouble the estate of religion, once
established by law. His first assault was by the rascal multitude
opposing themselves to the punishment of vice: the second was by
the bishops and their bands, in which he thought utterly to have
triumphed; and yet in the end he prospered worse than ye have heard.
[173] Made no appearance in public.
[Sidenote: Lord James has a narrow Escape from the Papists.]
For, in the meantime, the Lord James returned from France. Besides
his great expenses, and the loss of a box wherein was his secret
poise, he barely escaped a desperate danger in Paris. The Papists at
Paris, hearing of his return from our Sovereign, who then lay with
the Cardinal of Lorraine at Rheims, had conspired some treasonable
act against him; for they intended either to beset his house by
night, or else to have assaulted him and his company as they walked
upon the streets. Of this the said Lord James was informed by the
Rheingrave, by reason of old familiarity betwixt them in Scotland,
and he took purpose suddenly and in good order to depart from
Paris. This he did on the second day after he had arrived there.
He could not, however, depart so secretly, but that the Papists
had their privy ambushes. They had prepared a procession, which
met the said Lord and his company even in the teeth upon the Pont
du Change; and knowing that the Scots would not do the accustomed
reverence unto them and their idols, they thought to have picked
a quarrel. So, as one part passed by without moving of hat to
anything that was there, they had suborned some to cry "Huguenots,"
and to cast stones. But God disappointed their enterprise; for the
Rheingrave and other gentlemen, being with the Lord James, rebuked
the foolish multitude, and overrode some of the foremost. The rest
were dispersed; and he and his company safely escaped, and came
with expedition to Edinburgh, while yet the Lords and assembly were
together.
[Sidenote: Messages from the Queen.]
The Lord James's coming was of great comfort to many godly hearts,
and caused no little astonishment to the wicked: for, from the
Queen our Sovereign he brought letters to the Lords, praying them
to entertain quietness, to suffer nothing to be attempted against
the contract of peace made at Leith, until her own home-coming, and
to suffer the religion publicly established to go forward, etc.
Thereupon, the Lords gave the French Ambassador a negative answer to
every one of his petitions....
[Sidenote: Queen Mary's Relations with Queen Elizabeth.]
In the treaty of peace contracted at Leith, there were certain heads
that required the ratification of both the Queens. The Queen of
England, according to her promise, subscription, and seal, performed
the same without any delay, and sent it to our Sovereign by her
appointed officers. But our Sovereign (whether because her own
crafty nature so moved her, or because her uncle's chief counsellors
so desired, we know not) with many delatours[174] frustrated the
expectation of the Queen of England.... This somewhat exasperated
the Queen of England, and not altogether without cause; for the
arms of England had formerly been usurped by our Sovereign and her
husband Francis; and Elizabeth, Queen of England, was reputed
little better than a bastard by the Guisians. It had been agreed
that this title should be renounced, but our proud and vain-glorious
Queen was not pleased with this, especially after her husband was
dead. "The to-look[175] of England shall allure many wooers to me,"
thought she, and the Guisians and the Papists of both the realms
animated her not a little in that pursuit. The effect will appear
sooner than the godly of England would desire; and yet is she that
now reigneth over them neither good Protestant nor yet resolute
Papist.[176]...
[174] Much procrastination.
[175] Prospect.
[176] At the close of his Third Book, Knox inserts the Book of
Discipline. This will be found, in full, in the Appendix, _infra_.
BOOK FOURTH.[177]
1561-1564.
[177] _The Fourth Book of the Progress and Continuance of True
Religion within Scotland._
[Sidenote: No Dregs of Papistry left in the Reformed Church of
Scotland.]
In the former books, gentle reader, thou mayest clearly see how
potently God hath performed, in these our last and wicked days, as
well as in the ages that have passed before us, the promises that
are made to the servants of God by the prophet Isaiah, in these
words:--"They that wait upon the Lord shall renew their strength;
they shall lift up the wings as the eagles; they shall run, and
not be weary; they shall walk, and not faint." For what was our
force? What was our number? Yea, what wisdom or worldly policy was
in us, to have brought to a good end so great an enterprise? Our
very enemies can bear witness. And yet in how great purity God did
establish amongst us His true religion, as well in doctrine as in
ceremonies! To what confusion and fear were idolaters, adulterers,
and all public transgressors of God's commandments brought within
short time? As touching the doctrine taught by our ministers, and
as touching the administration of Sacraments used in our churches,
we are bold to affirm that there is no realm this day upon the face
of the earth that hath them in greater purity: yea, we must speak
the truth whomsoever we offend, there is no realm that hath them
in like purity. However sincere be the doctrine that is taught by
some, all others retain some footsteps of Antichrist, and some dregs
of Papistry, in their churches, and the ministers thereof; but we,
all praise to God alone, have nothing within our churches that ever
flowed from that man of sin. This we acknowledge to be the strength
given unto us by God, because we esteemed not ourselves wise in
our own eyes, but, understanding our whole wisdom to be but mere
foolishness before our God, laid it aside, and followed only that
which we found approved by Himself....
[Sidenote: This Book tells of Declension.]
Whence, alas, cometh this miserable dispersion of God's people
within this realm to-day, in May, Anno 1566. And why is now the just
compelled to keep silence? Why are good men banished, and why do
murderers, and such as are known to be unworthy of decent society
(were just laws put in due execution) bear the whole regiment and
swing within this realm? Because, we answer, the most part of us
declined from the purity of God's Word. Almost immediately we began
to follow the world, and so again to shake hands with the Devil, and
with idolatry, as in this Fourth Book we will hear.
* * * * *
While the Papists were so confounded, that none within the realm
durst avow the hearing or saying of Mass, more than the thieves of
Liddesdale durst avow their stowth[178] in presence of an upright
judge, there were Protestants who were not ashamed, at tables and
other open places, to ask, "Why may not the Queen have her own
Mass, and the form of her religion? What can that hurt us or our
religion?" And from these two, "Why" and "What," at length sprang
out this affirmative, "The Queen's Mass and her priests will we
maintain: this hand and this rapier shall fight in their defence,"
etc.... If such dealings, which are common amongst our Protestants,
be not to prefer flesh and blood to God, to His truth, to justice,
to religion, and to the liberty of this oppressed realm, let the
world judge....
[178] Theft.
[Sidenote: The Arrival, of Mary, Queen of Scots: a distressing Omen.]
On the nineteenth day of August, in the year of God 1561, betwixt
seven and eight o'clock in the morning, Mary Queen of Scotland,
then widow, arrived with two galleys, from France. In her company
(besides her gentlewomen, called the Marys) were her three uncles,
the Duke D'Aumale, the Grand Prior, and the Marquis d'Elboeuf. There
accompanied her also De Damville, son to the Constable of France,
with other gentlemen of inferior condition, besides servants and
officers. The very face of heaven, at the time of her arrival, did
manifestly proclaim what comfort was brought unto this country with
her, to wit, sorrow, dolour, darkness, and all impiety; for in the
memory of man, there had never been seen, on that day of the year,
a more dolorous face of the heaven, than at her arrival. And so it
continued for two days: besides the surface wet, and corruption of
the air, the mist was so thick and so dark, that scarcely might any
man espy another the length of two pair of boots. The sun was not
seen to shine for two days before, nor for two days after. That
fore-warning gave God unto us; but, alas, the most part were blind.
At the sound of the cannons which the galleys shot, the multitude
were notified, and happy was he or she that first might attain
the presence of the Queen. The Protestants were not the slowest,
and therein they were not to be blamed. Because the Palace of
Holyroodhouse was not thoroughly put in order (for her coming was
more sudden than many looked for) she remained in Leith until
towards the evening, and then repaired thither. In the way betwixt
Leith and the Abbey, the rebels of the crafts, who had violated
the authority of the magistrates, and had besieged the Provost,
met the Queen. But, because she was sufficiently instructed that
all they had done was in despite of religion, they were easily
pardoned. Fires of joy were set forth all night, and a company of
the most honest, with instruments of music and musicians, gave their
salutations at her chamber window. The melody, as she alleged, liked
her well; and she willed the same to be continued for some nights
after.
[Sidenote: The Mass is restored at Holyrood.]
With great diligence the Lords repaired to the Queen from all
quarters. So there was nothing but mirth and quietness until the
next Sunday, the twenty-third of August, when preparation began
to be made for that idol the Mass to be said in the chapel. This
pierced the hearts of all. The godly began to bolden; and men began
openly to speak, "Shall that idol be suffered again to take its
place within this realm? It shall not." The Lord Lyndsay, then but
Master, with the gentlemen of Fife, and others, plainly cried in
the close, "The idolater Priest should die the death," according to
God's law. One that carried in the candle was evil effrayed; but
then began flesh and blood to show itself. No Papist, or yet any
that came out of France, durst whisper. But the Lord James, the man
whom all the godly did most reverence, took upon him to keep the
chapel door. His best excuse was that he would stop all Scotsmen
from entering in to the Mass. But it was and is sufficiently known
that the door was kept, that none should have entrance to trouble
the priest. After the Mass, he was committed to the protection of
Lord John of Coldingham, and Lord Robert of Holyroodhouse, who then
were both Protestants, and had communicated at the Table of the
Lord. Betwixt them two was the priest convoyed to his chamber.
The godly departed with great grief of heart, and in the afternoon
repaired to the Abbey in great companies. These gave plain
signification that they could not abide that the land, which God
by His power had purged from idolatry, should be polluted again in
their eyes. This understood, there began complaint upon complaint.
The old dontibours[179] and others that long had served in the
Court, who had no remission of sins except by virtue of the Mass,
cried that they would return to France without delay: they could
not live without the Mass. The Queen's uncles affirmed the same.
Would to God that that menyie,[180] together with the Mass, had
bidden good-night to this realm for ever. So would Scotland have
been rid of an unprofitable burden of devouring strangers, and of
the malediction of God that has stricken and yet will strike in
punishment of idolatry.
[179] Courtezans.
[180] Crowd of followers.
[Sidenote: The Council tolerates the Mass at Court.]
The Council having assembled, disputation was had as to what was the
next remedy. Politic heads were sent to the gentlemen, with these
and like persuasions, "Why, alas, will ye chase our Sovereign from
us? She will incontinently return to her galleys; and what then
shall all realms say of us? May we not suffer her a little while?
We doubt not but that she shall leave it. If we were not assured
that she might be won, we should be as great enemies to her Mass as
ye be. Her uncles will depart, and then shall we rule all at our
pleasure. Would not we be as sorry to hurt the religion as would any
of you?" With these and the like persuasions, the fervency of the
brethren was quenched, and an Act was framed....
[Sidenote: The Earl of Arran protests.]
This Act and Proclamation, penned and put in form by men who had
formerly professed Christ Jesus (for Papists had then neither power
nor vote in the Council) was publicly proclaimed at the Market Cross
of Edinburgh. No man reclaimed or made repugnance to it, with the
sole exception of the Earl of Arran. He, in open audience of the
heralds and people, protested that he dissented that any protection
or defence should be made for the Queen's domestics or any that came
from France, permitting to them more than to any other subject to
offend God's Majesty, and to violate the laws of the realm. God's
law had pronounced death against the idolater, and the laws of the
realm had appointed punishment for sayers and hearers of the Mass.
"I here protest," said he, "that these ought to be universally
observed, and that none should be exempted, until such time as a
law, as publicly made and as consonant to the law of God, shall have
disannulled the former."
[Sidenote: The Protestants are beguiled.]
This boldness somewhat exasperated the Queen, and such as favoured
her in that matter. As the Lords, now called the Lords of the
Congregation, repaired to the town, they at the first coming showed
themselves wondrously offended that the Mass was permitted; so that
every man, as he came, accused those that had arrived before him:
but after they had remained a certain time, they became as quiet as
those who had preceded them. This perceived, a zealous and godly
man, Robert Campbell of Kinyeancleuch, said to the Lord Ochiltree,
"My Lord, ye are come almost the last of all; and I perceive by your
anger that the fire-edge is not off you yet; but I fear that, after
the holy water of the Court shall be sprinkled upon you, ye shall
become as temperate as the rest. I have been here five days, and at
the first I heard every man say, 'Let us hang the priest;' but,
after they had been twice or thrice at the Abbey, all that fervency
was past. I think there must be some enchantment whereby men are
bewitched." And, in very deed, so it came to pass. The Queen's
flattering words, ever crying, "Conscience, conscience: it is a sore
thing to constrain the conscience;" and the subtle persuasions of
her supposts[181] (we mean even of some who at one time were judged
most fervently with us) blinded all men. They allowed themselves to
believe--"She will be content to hear the preaching; and so no doubt
but she may be won." And thus by all it was concluded to suffer her
for a time.
[181] Supporters.
[Sidenote: John Knox preaches against the Queen's Mass.]
On the next Sunday, John Knox, inveighing against idolatry, showed
what terrible plagues God had laid upon realms and nations for this;
and added that one Mass (there were no more suffered at the first)
was more fearful to him than if ten thousand armed enemies were
landed in any part of the realm, for the purpose of suppressing the
whole religion. "In our God," said he, "there is strength to resist
and confound multitudes, if we unfeignedly depend upon Him; and of
this we have had experience heretofore. But when we join hands with
idolatry, there is no doubt that both God's amicable presence and
comfortable defence leave us, and what shall then become of us?
Alas, I fear that experience shall teach us, to the grief of many."
At these words, the guiders of the Court mocked, and plainly said
that such fear was no point of their faith: it was outside his text,
and was a very untimely admonition....
[Sidenote: John Knox reasons with the Queen.]
Whether it was by counsel of others, or of the Queen's own desire,
we know not; but the Queen spake with John Knox, and had long
reasoning with him, none being present except the Lord James: two
gentlewomen stood at the other end of the apartment. The sum of
their reasoning was this. The Queen accused him of having raised
a part of her subjects against her mother and against herself. He
had, she said, written a book against her just authority (she meant
the treatise against the regiment of women) which she had, and she
should cause the most learned in Europe to write against it; he was
the cause of great sedition and great slaughter in England; she was
informed that all he did was by necromancy, and so on.
The said John answered, "Madam, it may please your Majesty patiently
to hear my simple answers. And first," said he, "if to teach the
truth of God in sincerity, if to rebuke idolatry, and to will a
people to worship God according to His Word, be to raise subjects
against their princes, then can I not be excused; for it has pleased
God in His mercy to make me one, amongst many, to disclose unto
this realm the vanity of the papistical religion, and the deceit,
pride, and tyranny of that Roman Antichrist. But, Madam, if the true
knowledge of God and His right worshipping be the chief causes that
must move men from their heart to obey their just princes, as it is
most certain that they are, wherein can I be reprehended? I think,
and am surely persuaded, that your Grace has had, and presently has,
as unfeigned obedience from such as profess Jesus Christ within this
realm, as ever your father, or other progenitors had from those that
were called bishops. And, touching that book which seemeth so highly
to offend your Majesty, it is most certain that I wrote it, and am
content that all the learned of the world should judge of it. I hear
that an Englishman hath written against it, but I have not read
him. If he have sufficiently improved my reasons, and established
his contrary proposition, with as evident testimonies as I have
done mine, I shall not be obstinate, but shall confess my error and
ignorance. But to this hour I have thought, and yet think myself
alone to be more able to sustain the things affirmed in that work,
than any ten in Europe shall be able to confute it."
_Queen Mary._ Ye think, then, that I have no just authority?
_John Knox._ Please, your Majesty, learned men in all ages have
had their judgments free, and most commonly disagreeing from the
common judgment of the world; such also have they published, both
with pen and tongue, and yet they themselves have lived in common
society with others, and have borne patiently with the errors and
imperfections which they could not amend. Plato, the philosopher,
wrote his book of _The Commonwealth_. In this he damned many things
that then were maintained in the world, and required many things
to be reformed; and yet he lived under such polities as then were
universally received, without further troubling any state. Even so,
Madam, am I content to do, in uprightness of heart, and with the
testimony of a good conscience. I have communicated my judgment to
the world; if the realm finds no inconvenience from the regiment of
a woman, that which they approve shall I not disallow, further than
within my own breast. I shall be as well content to live under your
Grace as Paul was to live under Nero; and my hope is that, so long
as ye defile not your hands with the blood of the saints of God,
neither I nor that book shall either hurt you or your authority:
for, in very deed, Madam, that book was written most especially
against that wicked Jezebel of England.
_Queen Mary._ But ye speak of women in general.
_John Knox._ Most true it is, Madam, and yet it appeareth to me
that wisdom should persuade your Grace never to raise trouble for
that which to this day hath not troubled your Majesty, in person or
in authority. Of late years, many things, which before were holden
stable, have been called in doubt; yea, they have been plainly
impugned. But yet, Madam, I am assured that neither Protestant nor
Papist shall be able to prove that any such question was at any time
moved in public or in secret. Now, Madam, if I had intended to have
troubled your estate because ye are a woman, I might have chosen a
time more convenient for that purpose than I can do now, when your
own presence is within the realm.
But now, Madam, shortly to answer to the other two accusations. I
heartily praise my God, through Jesus Christ, that Satan, the enemy
of mankind, and the wicked of the world, have no other crimes to
lay to my charge, than such as the very world itself knoweth to be
most false and vain. I was resident in England for only the space
of five years. The places were Berwick, where I abode two years; so
long in Newcastle; and a year in London. Now, Madam, if any man
shall be able to prove that there was either battle, sedition, or
mutiny in any of these places, during the time that I was there,
I shall confess that I myself was the malefactor, and the shedder
of the blood. Further, Madam, I am not ashamed to affirm that God
so blessed my weak labours that, in Berwick, where commonly before
there used to be slaughter, by reason of quarrels that used to arise
amongst soldiers, there was as great quietness, all the time that I
remained there, as there is this day in Edinburgh. And where they
slander me of magic, necromancy, or of any other art forbidden by
God, I have, besides my own conscience, all congregations that ever
heard me as witnesses that I spake against such arts, and against
those that use such impiety....
_Queen Mary._ But yet ye have taught the people to receive another
religion than their princes can allow. How can that doctrine be of
God, seeing that God commands subjects to obey their princes?