Chapter XI: Appendix: Knox's Confession (10)

Some said the Queen was anointed in the papistical manner, a sign of small knowledge of the truth, and of less repentance of her former superstition. Yet, howsoever it was, Christ Jesus got no small victory over such an enemy. For, albeit she had formerly avowed that, in despite of all Scotland, the preachers of Jesus Christ should either die or be banished the realm, she was compelled not only to hear that Christ Jesus was preached, and all idolatry openly rebuked, and in many places suppressed, but also she was constrained to hear one of the principal ministers within the realm, and to approve the chief head of our religion, wherein we dissent from all Papists and papistry. Shortly thereafter she finished her unhappy life; unhappy, we say, for Scotland, from the first day she entered into it, to the day she departed this life, which was the ninth of June, the year of God 1560....

[Sidenote: Peace with France is concluded.]

Upon the sixteenth day of June, after the death of the Queen Regent, there came to Scotland Monsieur Randan, and with him the Bishop of Valance, in commission from France, to entreat of peace. Their negotiation was longsome; for both England and we, fearing deceit, sought by all means that the contract should be sure. They, upon the other part, intending to gratify those who had sent them and meant nothing but mere falseness, protracted time to the uttermost, even while those in Leith were very scarce of victuals, and those on Inchkeith would have perished, had not they by policy got a ship with victuals, and some munition. Yet in the end peace was concluded....

[Sidenote: The English Army is withdrawn, with Honours.]

Peace proclaimed, immediate provision was made for transporting the French to France. The most part were put into the English ships, and these also carried with them the whole spoil of Leith. That was the second benefit which Leith received from their late promised liberty; the end is not yet come. The English army by land departed on the sixteenth day of July, in the year of God 1560. The most part of our Protestant nobility, honorably convoyed them, and in very deed they had well deserved this honour. The Lord James would not leave the Lord Grey and the other noblemen of England, until they had entered Berwick. After that, the Council began to look upon the affairs of the commonwealth, as well as upon the matters that might concern the stability of religion....

[Sidenote: Public Thanksgiving in St. Giles's Kirk.]

A day was appointed, when the whole nobility and the greatest part of the Congregation assembled in St. Giles's Kirk in Edinburgh, and there, after the sermon made for that purpose, public thanks was given unto God for His merciful deliverance, in form as follows:--

"O Eternal and Everlasting God, Father of our Lord Jesus Christ, who hast not only commanded us to pray, and promised to hear us, but also dost will us to magnify Thy mercies, and to glorify Thy name when Thou showest Thyself pitiful and favourable unto us, especially when Thou deliverest us from desperate dangers, ... we ought not to forget, nor can we, in what miserable estate stood this poor country, and we the just inhabitants thereof, not many days past.... Out of these miseries, O Lord, neither our wit, policy, nor strength could deliver us; yea, they did show unto us how vain is the help of man, where Thy blessing gives not victory. In these our anguishes, O Lord, we made suit unto Thee, we cried for Thy help, and we proclaimed Thy name, as Thy troubled flock persecuted for Thy truth's sake. Mercifully hast Thou heard us.... And Thou hast looked upon us as pitifully as if we had given unto Thee most perfect obedience, for Thou hast disappointed the counsels of the crafty, Thou hast bridled the rage of the cruel, and Thou hast of Thy mercy set this our perishing realm at reasonable liberty. Oh, give us hearts--Thou Lord, that only givest all good gifts--with reverence and fear, to meditate upon Thy wondrous works lately wrought before our eyes....

"We beseech Thee, therefore, O Father of mercies, that, as of Thy undeserved grace Thou hast partly removed our darkness, suppressed idolatry, and taken from above our heads the devouring sword of merciless strangers, it would so please Thee to proceed with us in this Thy grace begun. Albeit that in us there is nothing that may move Thy Majesty to show us Thy favour, O yet for the sake of Christ Jesus, Thy only well-beloved Son, whose name we bear, and whose doctrine we profess, we beseech Thee never to suffer us to forsake or deny this Thy truth which now we profess.... And seeing that nothing is more odious in Thy presence, O Lord, than is ingratitude and violation of an oath and covenant made in Thy name; and seeing that Thou hast made our confederates of England the instruments by whom we are now set at liberty, and that to them we, in Thy name, have promised mutual faith again, let us never fall to that unkindness, O Lord, that either we shall declare ourselves unthankful unto them, or profaners of Thy holy name. Confound the counsels of them that go about to break that most godly league contracted in Thy name, and retain Thou us so firmly together by the power of Thy Holy Spirit, that Satan shall never have power to set us again at variance or discord. Give us Thy grace to live in that Christian charity which Thy Son, our Lord Jesus, has so earnestly commanded to all members of His body; that other nations, provoked by our example, may set aside all ungodly war, contention, and strife, and study to live in tranquillity and peace, as it becomes the sheep of Thy pasture, and the people that daily look for final deliverance by the coming again of our Lord Jesus; to whom with Thee, and the Holy Spirit, be all honour, glory, and praise, now and ever. Amen."

[Sidenote: Preachers and Superintendents are appointed.]

After this, the Commissioners of Burghs, with some of the nobility and barons, were appointed to see to the equal distribution of ministers, and to change and transpose as the majority should think expedient. Thus John Knox was appointed to Edinburgh; Christopher Goodman, who during the most part of the troubles had remained in Ayr, was appointed to St. Andrews; Adam Heriot to Aberdeen; Master John Row to Perth; Paul Methven, of whom no infamy was then known, to Jedburgh; William Christison to Dundee; David Ferguson to Dunfermline; and Master David Lindsay to Leith. There were nominated as superintendents Master John Spottiswood for Lothian; Master John Winram for Fife; Master John Willock for Glasgow; the Laird of Dun for Angus and Mearns; and Master John Carswell for Argyll and the Isles. It was agreed that these should be elected upon certain days fixed, unless the districts to which they were to be appointed could in the meantime find out men more able and sufficient, or else show such causes as might inable[166] them for that dignity.

[166] Disqualify.

[Sidenote: The first Protestant Parliament.]

The Parliament approaching, due notification was made by the Council to all such as by law and ancient custom had or might claim to have vote therein. The assembly was great, notwithstanding that certain of those that are called spiritual Lords, as well as some temporal Lords, did contemptuously absent themselves. The chief pillars of the papistical kirk gave their presence, such as the Bishops of St. Andrews, Dunblane, and Dunkeld, with others of the inferior sort. There were, besides, those that had renounced papistry, and openly professed Jesus Christ with us; such as the Bishop of Galloway, the Abbots of Lindores, Culross, Inchcolm, Newbattle, and Holyroodhouse; the Prior of St. Andrews, Coldingham, and St. Mary's Isle; the Sub-prior of St. Andrews, and divers others whom we observed not.

[Sidenote: John Knox preaches, and Reformation is agreed upon.]

At the time of Parliament, John Knox taught publicly from the Prophet Haggai. The doctrine was proper for the time; and the preacher was so special and so vehement in its application, that some who had greater respect to the world than to God's glory, feeling themselves pricked, said in mockage, "We must now forget ourselves, and bear the barrow to build the houses of God." God be merciful to the speaker; for we fear that he shall have experience that the building of his own house, the house of God being despised, shall not be so prosperous, and of such firmness, as we desire it were. Albeit some mocked, others were godly moved, and assembled themselves together to consult as to what things were to be proponed to that present Parliament. After deliberation, the following Supplication was offered by the barons, gentlemen, burgesses, and other true subjects of the realm, professing the Lord Jesus Christ, to the Nobility and Estates of Parliament.

[Sidenote: The Protestants petition Parliament.]

"May it please your Honours to bring to remembrance that, at divers and sundry times, we (with some of yourselves) most humbly made suit at the feet of the late Queen Regent for freedom and liberty of conscience, with godly reformation of abuses which, by the malice of Satan and the negligence of men, have crept into the religion of God, and are maintained by such as take upon themselves the name of clergy. Our godly and most reasonable suit was then disdainfully rejected, no small troubles ensuing, as your Honours well know. But now, seeing that the necessity that then moved us doth yet remain, and moreover, that God in His mercy hath now put it into your hands so to regulate affairs that He may be glorified, this commonwealth quieted, and the policy thereof established, we cannot cease to crave at your hands the redress of such enormities as manifestly are, and of long time have been committed by the place-holders of the ministry and others of the clergy within this realm....

"We therefore, in the bowels of Jesus Christ, crave of your Honours that either they be compelled to answer to our former accusations and to such others as we justly have to lay to their charge, or else that, all affection laid aside, ye, by the censement[167] of this Parliament, pronounce them to be as by us they are most justly accused, and cause them to be reputed so; especially, that they be decerned unworthy of honour, authority, charge, or cure within the Kirk of God, and so from henceforth never entitled to vote in Parliament. If ye do not so, then, in the fear of God and by the assurance of His Word, we forewarn you that, as ye have laid a grievous yoke and an intolerable burden upon the Kirk of God within this realm, so shall they be thorns in your eyes, and pricks in your sides, whom afterwards, when ye would, ye shall have no power to remove. God the Father of our Lord Jesus Christ give you upright hearts seeking His glory, and true understanding of what this day He who delivered you from bondage, both spiritual and temporal, craves of you by His servants. And your Honours' answer we most humbly require."

[167] Judgment.

[Sidenote: Parliament calls for the Confession of Faith.]

This our Supplication being read in audience of the whole assembly, divers men were of divers judgments. As there were some that uprightly favoured the cause of God, so were there many that, for worldly respects, abhorred a perfect Reformation--for how many within Scotland that have the name of Nobility are not unjust possessors of the patrimony of the Kirk? Yet, the barons and ministers were called, and commandment was given unto them to frame in plain and distinct heads the sum of that doctrine which they would maintain, and would desire that Parliament to establish, as wholesome, true, and alone necessary to be believed and to be received within that realm. This commission they willingly accepted, and within four days they presented their Confession of Faith.[168]

[168] Knox embodies the full text of the Confession at this point in
his History. In the present edition it will be found, in full, in
the Appendix, _infra_.

[Sidenote: The Confession of Faith is considered by Parliament, and solemnly ratified.]

This our Confession was publicly read, first in audience of the Lords of Articles, and afterwards in audience of the whole Parliament. There were present a great number of the adversaries of our religion, such as the forenamed Bishops, and some others of the Temporal Estate, and these were commanded, in Gods name, to state any objection to that doctrine if they could. Some of our ministers were present, standing upon their feet ready to have answered, in case any would have defended the Papistry, and impugned our affirmations. No objection was made, but there was a day appointed for voting on that and other matters. Again, our Confession was read over, every article by itself, in the order in which these were written, and the vote of every man was required. Of the Temporal Estate there only voted to the contrary the Earl of Atholl and the Lords Somerville and Borthwick; and yet for their dissent they produced no better reason than, "We will believe as our fathers believed." The Bishops (papistical, we mean) spake nothing. The rest of the whole three Estates, by their public votes, affirmed the doctrine.

Many voted in the affirmative rather than in the negative, because the Bishops would or durst say nothing to the contrary. For instance, this was the vote of the Earl Marischall,--"It is long since I have had some favour unto the truth, and since I have had a suspicion of the papistical religion; but, I praise my God, this day has fully resolved me in the one and the other. For, seeing that my Lord Bishops, who for their learning can, and for the zeal that they should bear to the truth, would, as I suppose, gainsay anything that directly repugns to the verity of God; seeing, I say, my Lord Bishops here present speak nothing contrary to the doctrine proponed, I cannot but hold it to be the very truth of God, and the contrary to be deceivable doctrine. And therefore, so far as in me lieth, I approve the one and damn the other. I do further ask of God that not only I but also all my posterity may enjoy the comfort of the doctrine that this day our ears have heard. Yet more, I must vote, as it were by way of protestation, that, if any persons ecclesiastical shall after this oppose themselves to this our Confession, they shall have no place or credit; considering that, they having long notice and full knowledge of this our Confession, none are now found in lawful, free, and quiet Parliament to oppose themselves to that which we profess. And therefore, if any of this generation pretend to do it after this, I protest that he be repute one that loveth his own commodity and the glory of the world, rather than the truth of God and the salvation of men's souls."

[Sidenote: The Mass is prohibited.]

After the ratification of our Confession by the whole body of Parliament, there were also pronounced two Acts, the one against the Mass and the abuse of the Sacraments, and the other against the supremacy of the Pope....

[Sidenote: Queen Mary and the King of France do not ratify the Acts of Parliament.]

These and other things done in lawful and free Parliament, we dispatched Sir James Sandilands, Lord St. John, to France, to our Sovereigns, with the Acts of the Parliament, that by them they might be ratified, according to the promise of their Highness's Commissioners made to us by the Contract of Peace. How the said Lord St. John was treated, we list not to rehearse; but, in any case, no ratification was brought by him to us. That we little regarded, or yet do regard; for all that we did was to show our dutiful obedience, rather than to beg of them any strength to our religion. That has full power from God, and needeth not the suffrage of man, except in so far as man hath need to believe it, if ever he shall have participation in the life everlasting.

We must make answer, however, to such as since have whispered that it was but a pretended Parliament and a privy convention, and no lawful Parliament. Their reasons are that the King and Queen were in France; that there was neither sceptre, sword, nor crown borne, and so on, and that some principal Lords were absent. We answer that the Queen's person was absent, and that to no small grief of our hearts. But were not the Estates of her realm assembled in her name? Yea, had they not her full power and commission, yea, the commission and commandment of her head, the King of France, to convocate that Parliament, and to do all things that may be done in lawful Parliament, even as if our Sovereigns had been there in proper person? That Parliament, we are bold to affirm, was more lawful, and more free than any Parliament that they are able to produce for a hundred years before it, or any that hath since ensued; for in it the votes of men were free, and given of conscience; in others, they were bought, or given at the devotion of the prince.

[Sidenote: The Book of Discipline.]

Parliament dissolved, consultation was had as to how the Kirk, which had been altogether defaced by the Papists, might be established in a good and godly policy. Commission and charge were given to Mr. John Winram, Sub-prior of St. Andrews, Master John Spottiswood, John Willock, Mr. John Douglas, Rector of St. Andrews, Master John Row, and John Knox, to prepare a volume containing the policy and discipline of the Kirk, much as in the Confession of Faith they had done in the matter of doctrine. This they did, and the book was presented to the Nobility, who perused it for many days. Some approved it, and were willing that it should have been set forth by a law. Others, perceiving their carnal liberty and worldly commodity somewhat to be impaired by its provisions, grudged, insomuch that the name of the Book of Discipline became odious unto them.... There were none within the realm more unmerciful to the poor ministers than were they which had greatest rents of the churches. But in that we have perceived the old proverb to be true, "Nothing can suffice a wretch;" and again, "The belly has no ears." Yet the Book of Discipline was subscribed by a great part of the Nobility.[169]...

[169] See Appendix.

Shortly after the Parliament, the Earls Morton and Glencairn, together with William Maitland of Lethington, younger, were sent to England as ambassadors from the Council. The chief point of their commission was to crave earnestly the constant assistance of the Queen's Majesty of England against all foreign invasion, and to propose the Earl of Arran (who was then in no small estimation with us) to the Queen of England in marriage....

[Sidenote: The House of Guise and the Papists design further trouble.]

The Papists were proud, for they looked for a new army from France in the next spring, and there was no small appearance of this, if God had not otherwise provided. For France utterly refused to confirm the peace contracted at Leith, would ratify no Act of our Parliament, dismissed the Lord St. John without any resolute answer, and began to gather new bands of throat-cutters, and to make great preparation for ships. They further sent before them certain practisers to rouse up new troubles within this realm....

The certain knowledge of all these things came to our ears, and many were effrayed; for divers suspected that England would not be so forward in times to come, considering that their former expenses were so great. The principal comfort remained with the preachers. They assured us, in God's name, that God would in our hands perform that work in all perfection. He had mightily maintained its beginning, because it was not ours but His own. They therefore exhorted us that we should with constancy proceed to reform all abuses and to plant the ministry of the Church, as by God's Word we might justify it, and should then commit the success of all to our God, in whose power the disposition of kingdoms stands. This we began to do, for threatening troubles made us give ear to the admonitions of God's servants.

[Side note: Death of the King of France: 5th December 1560.]

We had scarcely begun again to implore the help of our God, and to show some signs of our obedience unto His messengers and Holy Word, when, lo! the potent hand of God from above sent unto us a wonderful and most joyful deliverance. For unhappy Francis, husband to our sovereign, suddenly perished of a rotten ear.... And we, who by our foolishness had made ourselves slaves to strangers, were restored again to freedom and the liberty of a free realm. Oh! that we had hearts deeply to consider what are Thy wondrous works, O Lord, that we might praise Thee in the midst of this most obstinate and wicked generation, and leave the memorial of the same to our posterity, who, alas! we fear, may forget Thy inestimable benefits.... The death of this King made great alteration in France, England, and Scotland. France was relieved and in some hope....

[Sidenote: Queen Elizabeth declines the hand of the Earl of Arran.]

The Queen of England and the Council sent back our Ambassadors with answer that she would not marry hastily, and therefore desired the Council of Scotland, and the Earl of Arran, not to depend upon any hope thereof. What motives she had, we omit. The pride of the Papists of Scotland began to be abated, and some that had ever shown themselves enemies to us began to think, and plainly to admit in words, that they perceived God to fight for us. The Earl of Arran himself did more patiently abide the repulse of the Queen of England, because he was not altogether without hope that the Queen of Scotland bare some favour unto him. And so he wrote to her, and for credit sent a ring which the said Queen our Sovereign knew well enough. The letter and ring were both presented to the Queen and received by her. Answer was returned to the Earl, and after that he made no further pursuit in the matter: not the less, he bare it heavily in heart, and more heavily than many would have wissed.[170]

[170] Imagined.

The certainty of the death of King Francis was notified unto us both by sea and land. When the news was divulged and noised abroad, a general Convention of the whole nobility was appointed to be holden at Edinburgh on the fifteenth day of January following. The Book of Discipline was thereat perused over again, for some pretended ignorance, because they had not heard it.

[Sidenote: A public Debate concerning the Mass.]

At that assembly, Master Alexander Anderson, sub-principal of Aberdeen, a man more subtle and crafty than either learned or godly, was called on but refused to dispute in his faith, abusing a place of Tertullian to cloak his ignorance. It was answered to him, that Tertullian should not prejudge the authority of the Holy Ghost, who, by the mouth of Peter, commands us to give reason for our faith to every one that requires the same of us. It was further answered that we required neither him nor any man to dispute in any point concerning our faith, which was grounded upon God's Word, and fully expressed within His holy Scriptures; all that we believed without controversy. But we required of him, as of the rest of the Papists, that they would suffer their doctrine, constitutions, and ceremonies to come to trial; and principally, that the Mass, and the views thereof taught by them to the people, might be laid to the square rule of God's Word, and unto the right institution of Jesus Christ....

While the said Mr. Alexander denied that the priest took upon him Christ's office to offer for sin, as was alleged, a Mass book was produced, and in the beginning of the Canon were these words read: _Suscipe, Sancta Trinitas, hanc oblationem, quam ego indignus peccator offero tibi vivo Deo et vero, pro peccatis meis, pro peccatis totius Ecclesiae vivorum et mortuorum, etc._[171] Now, said the reasoner, if to offer for the sins of the whole Kirk was not the office of Christ Jesus, yea, the office that to Him only might, and may appertain, let the Scripture judge. And if a vile knave, whom ye call the priest, proudly takes the same upon him, let your own book witness. The said Master Alexander answered, "Christ Jesus offered the propitiatory, and that could none do but He; but we offer the remembrance." It was answered, "We praise God, that ye have denied a sacrifice propitiatory to be in the Mass; and yet we offer to prove that, in more than a hundred places of your papistical Doctors, this proposition is affirmed, 'The Mass is a sacrifice propitiatory.' But, to the second part; where ye allege that ye offer Christ in remembrance, we ask, first, unto whom do ye offer Him? and next, by what authority are ye assured of well doing? With God the Father, there is no oblivion: and if ye will yet shift and say that ye offer it not as if God were forgetful, but as willing to apply Christ's merits to His Church, we demand of you, what power and commandment ye have so to do? We know that our Master, Christ Jesus, commanded His apostles to do that which He did in remembrance of Him; but plain it is, that Christ took bread, gave thanks, brake bread, and gave it to His disciples, saying, 'Take ye, eat ye; this is my body which is broken for you. Do this in remembrance of me,' etc. Here ye find a commandment to take, to eat, to take and to drink; but to offer Christ's body either for remembrance or application, we find not: and therefore, we say, to take upon you an office which is not given unto you, is unjust usurpation, and no lawful power."

[171] "Holy Trinity, accept this oblation, which I, an unworthy
sinner, present to Thee, the living and true God, for my own sins,
and for the sins of the whole Church of the quick and the dead,
etc."--_Laing._

The said Master Alexander, being more than astonished, would have shifted; but the Lords called on him to answer directly. He answered that he was better seen in philosophy, than in theology. Master John Leslie, who then was parson of Une, and now is Lord Abbot of Lindores, was commanded to answer to the former argument: and he with great gravity began to answer, "If our Master have nothing to say to it, I have nothing; for I know nothing but the Canon Law: and the greatest reason that ever I could find there is _Nolumus_ and _Volumus_." And yet we understand that now he is the only patron of the Mass.... The nobility hearing that neither the one nor the other would answer directly, said, "We have been miserably deceived heretofore; for if the Mass may not obtain remission of sins to the quick and to the dead, wherefore were all the abbeys so richly doted[172] with our temporal lands."

[172] Endowed.

Thus much we have thought good to insert here, because some Papists are not ashamed nowadays to affirm that they with their reasons could never be heard; but that all that we did, we did by fine force; when the whole realm knows that we ever required them to speak their judgments freely, not only promising them protection and defence, but also that we should subscribe with them, if they by God's Scriptures could confute us, and by the same Word establish their assertions.

[Sidenote: Lord James Stewart is sent to Queen Mary.]

At this Assembly also, the Lord James was appointed to go to France 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?