Part 23

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?

_John Knox._ Madam, as right religion took neither original strength nor authority from worldly princes, but from the Eternal God alone, subjects are not bound to frame their religion according to the appetites of their princes. Oft it is that princes are the most ignorant of all others in God's true religion, as we may read in the histories of times before the death of Christ Jesus, as well as after. If all the seed of Abraham should have been of the religion of Pharaoh, to whom they were long subjects, I pray you, Madam, what religion should there have been in the world? Or, if all men in the days of the Apostles should have been of the religion of the Roman Emperors, what religion should there have been upon the face of the earth? Daniel and his fellows were subjects to Nebuchadnezzar, and to Darius, and yet, Madam, they would not be of their religion: for the three children said, "We make it known unto thee, O King, that we will not worship thy gods." And Daniel did pray publicly to his God against the expressed commandment of the King. And so, Madam, ye may perceive that subjects are not bound to the religion of their princes, albeit they are commanded to give them obedience.

_Queen Mary._ Yea, but none of these men raised the sword against their princes.

_John Knox._ Yet, Madam, ye cannot deny that they resisted: for, in some sort, these resist that obey not the commandments that are given.

_Queen Mary._ But yet, they resisted not by the sword.

_John Knox._ God, Madam, had not given unto them the power and the means.

_Queen Mary._ Think ye, that subjects having power may resist their princes.