John Knox and the Reformation

Calvin spoke even more distinctly to the “consistory” of Nîmes, who suspended a preacher named Tartas for overthrowing crosses, altars, and images in churches (July-August, 1561). The zealot was even threatened with excommunication by his fellow religionists. [123 - Corpus Reformatorum, xlvi. 609, xlvii. 409-411, August 13, 1561.] Calvin heard that this fanatic had not only consented to the outrages, but had incited them, and had “the insupportable obstinacy” to say that such conduct was, with him, “a matter of conscience.” “But we” says Calvin, “know that the reverse is the case, for God never commanded any one to overthrow idols, except every man in his own house, and, in public, those whom he has armed with authority. Let that fire-brand” (the preacher) “show us by what title he is lord of the land where he has been burning things.”

Knox must have been aware of Calvin’s opinion about such outrages as those of Perth, which, in a private letter, he attributes to the brethren: in his public “History” to the mob. At St. Andrews, when similar acts were committed, he says that “the provost and bailies.. did agree to remove all monuments of idolatry,” whether this would or would not have satisfied Calvin.

Opponents of my view urge that Knox, though he knew that the brethren had nothing to do with the ruin at Perth, yet, in the enthusiasm of six weeks later, claimed this honour for them, when writing to Mrs. Locke. Still later, when cool, he told, in his “History,” “the frozen truth,” the mob alone was guilty, despite his exhortations and the commandment of the magistrate. Neither alternative is very creditable to the prophet.

In the “Historie of the Estate of Scotland,” it is “the brethren” who break, burn, and destroy. [124 - The learned Dr. M‘Crie does not refer to this letter to Mrs. Locke, but observes: “None of the gentry or sober part of the congregation were concerned in this unpremeditated tumult; it was wholly confined to the lowest of the inhabitants” (M‘Crie’s Life of Knox, 127, 1855). Yet an authority dear to Dr. M‘Crie, “The Historie of the Estate of Scotland,” gives the glory, not to the lowest of the inhabitants, but to “the brethren.” Professor Hume Brown blames “the Perth mob,” and says nothing of the action of the “brethren,” as described to Mrs. Locke by Knox. John Knox, ii. 8.] In Knox’s “History” no mention is made of the threat of death against the priests. In the letter to Mrs. Locke he says, apparently of the threat, perhaps of the whole affair, “which thing did so enrage the venom of the serpent’s seed,” that she decreed death against man, woman, and child in Perth, after the fashion of Knox’s favourite texts in Deuteronomy and Chronicles. This was “beastlie crueltie.” The “History” gives the same account of the Regent’s threatening “words which might escape her in choler” (of course we have no authority for her speaking them at all), but, in the “History,” Knox omits the threat by the brethren of death against the priests – a threat which none of his biographers mentions!

If the menace against the priests and the ruin of monasteries were not seditious, what is sedition? But Knox’s business, in Book II. of his “History” (much of it written in September-October 1559), is to prove that the movement was not rebellious, was purely religious, and all for “liberty of conscience” – for Protestants. Therefore, in the “History,” he disclaims the destruction by the brethren of the monasteries – the mob did that; and he burkes the threat of death to priests: though he told the truth, privately, to Mrs. Locke.

Mary did not move at once. The Hamiltons joined her, and she had her French soldiers, perhaps 1500 men. On May 22 “The Faithful Congregation of Christ Jesus in Scotland,” but a few gentlemen being concerned, wrote from Perth, which they were fortifying, to the Regent. If she proceeds in her “cruelty,” they will take up the sword, and inform all Christian princes, and their Queen in France, that they have revolted solely because of “this cruel, unjust, and most tyrannical murder, intended against towns and multitudes.” As if they had not revolted already! Their pretext seems to mean that they do not want to alter the sovereign authority, a quibble which they issued for several months, long after it was obviously false. They also wrote to the nobles, to the French officers in the Regent’s service, and to the clergy.

What really occurred was that many of the brethren left Perth, after they had “made a day of it,” as they had threatened earlier: that the Regent called her nobles to Council, concentrated her French forces, and summoned the levies of Clydesdale and Stirlingshire. Meanwhile the brethren flocked again into Perth, at that time, it is said, the only wall-girt town in Scotland: they strengthened the works, wrote everywhere for succour, and loudly maintained that they were not rebellious or seditious.

Of these operations Knox was the life and soul. There is no mistaking his hand in the letter to Mary of Guise, or in the epistle to the Catholic clergy. That letter is courteously addressed “To the Generation of Anti-Christ, the Pestilent Prelates and their Shavelings within Scotland, the Congregation of Jesus within the same saith.”

The gentle Congregation saith that, if the clergy “proceed in their cruelty,” they shall be “apprehended as murderers.” “We shall begin that same war which God commanded Israel to execute against the Canaanites.” This they promise in the names of God, Christ, and the Gospel. Any one can recognise the style of Knox in this composition. David Hume remarks: “With these outrageous symptoms commenced in Scotland that hypocrisy and fanaticism which long infested that kingdom, and which, though now mollified by the lenity of the civil power, is still ready to break out on all occasions.” Hume was wrong, there was no touch of hypocrisy in Knox; he believed as firmly in the “message” which he delivered as in the reality of the sensible universe.

A passage in the message to the nobility displays the intense ardour of the convictions that were to be potent in the later history of the Kirk. That priests, by the prescription of fifteen centuries, should have persuaded themselves of their own power to damn men’s souls to hell, cut them off from the Christian community, and hand them over to the devil, is a painful circumstance. But Knox, from Perth, asserts that the same awful privilege is vested in the six or seven preachers of the nascent Kirk with the fire-new doctrine! Addressing the signers of the godly Band and other sympathisers who have not yet come in, he (if he wrote these fiery appeals) observes, that if they do not come in, “ye shall be excommunicated from our Society, and from all participation with us in the administration of the Sacraments.. Doubt we nothing but that our church, and the true ministers of the same, have the power which our Master, Jesus Christ, granted to His apostles in these words, ‘Whose sins ye shall forgive, shall be forgiven, and whose sins ye shall retain, shall be retained’.. ” Men were to be finally judged by Omnipotence on the faith of what Willock, Knox, Harlaw, poor Paul Methuen, and the apostate Friar Christison, “trew ministeris,” thought good to decide! With such bugbears did Guthrie and his companions think, a century later, to daunt “the clear spirit of Montrose.”

While reading the passages just cited, we are enabled to understand the true cause of the sorrows of Scotland for a hundred and thirty years. The situation is that analysed by Thomas Lüber, a Professor of Medicine at Heidelberg, well or ill known in Scottish ecclesiastical disputes by his Graecised name, Erastus. He argued, about 1568, that excommunication has no certain warrant in Holy Writ, under a Christian prince. Erastus writes: —

“Some men were seized on by a certain excommunicatory fever, which they did adorn with the name of ‘ecclesiastical discipline.’.. They affirmed the manner of it to be this: that certain presbyters should sit in the name of the whole Church, and should judge who were worthy or unworthy to come to the Lord’s Supper. I wonder that then they consulted about these matters, when we neither had men to be excommunicated, nor fit excommunicators; for scarcely a thirtieth part of the people did understand or approve of the reformed religion.” [125 - Theses of Erastus. Rev. Robert Lee. Edinburgh, 1844.]

“There was,” adds Erastus, “another fruit of the same tree, that almost every one thought men had the power of opening and shutting heaven to whomsoever they would.”

What men have this power in Scotland in 1559? Why, some five or six persons who, being fluent preachers, have persuaded local sets of Protestants to accept them as ministers. These preachers having a “call” – it might be from a set of perfidious and profligate murderers – are somehow gifted with the apostolic grace of binding on earth what shall be bound in heaven. Their successors, down to Mr. Cargill, who, of his own fantasy, excommunicated Charles II., were an intolerable danger to civilised society. For their edicts of “boycotting” they claimed the sanction of the civil magistrate, and while these almost incredibly fantastic pretentions lasted, there was not, and could not be, peace in Scotland.

The seed of this Upas tree was sown by Knox and his allies in May 1559. An Act of 1690 repealed civil penalties for the excommunicated.

To face the supernaturally gifted preachers the Regent had but a slender force, composed in great part of sympathisers with Knox. Croft, the English commander at Berwick, writing to the English Privy Council, on May 22, anticipated that there would be no war. The Hamiltons, numerically powerful, and strong in martial gentlemen of the name, were with the Regent. But of the Hamiltons it might always be said, as Charles I. was to remark of their chief, that “they were very active for their own preservation,” and for no other cause. For centuries but one or two lives stood between them and the throne, the haven where they would be. They never produced a great statesman, but their wealth, numbers, and almost royal rank made them powerful.

At this moment the eldest son of the house, the Earl of Arran, was in France. As a boy, he had been seized by the murderers of Cardinal Beaton, and held as a hostage in the Castle of St. Andrews. Was he there converted to the Reformers’ ideas by the eloquence of Knox? We know not, but, as heir to his father’s French duchy of Chatelherault, he had been some years in France, commanding the Scottish Archer Guard. In France too, perhaps, he was more or less a pledge for his father’s loyalty in Scotland. He was now a Protestant in earnest, had retired from the French Court, had refused to return thither when summoned, and fled from the troops who were sent to bring him; lurking in woods and living on strawberries. Cecil despatched Thomas Randolph to steer him across the frontier to Zurich. He was a piece in the game much more valuable than his father, whose portrait shows us a weak, feebly cunning, good-natured, and puzzled-looking old nobleman.

Till Arran returned to Scotland, the Hamiltons, it was certain, would be trusty allies of neither faith and of neither party. When the Perth tumult broke out, Lord James rode with the Regent, as did Argyll. But both had signed the godly Band of December 3, 1557, and could no more be trusted by the Regent than the Hamiltons.

Meanwhile, the gentry of Fife and Forfarshire, with the town of Dundee, joined Knox in the walled town of Perth, though Lord Ruthven, provost of Perth, deserted, for the moment, to the Regent. On the other hand, the courageous Glencairn, with a strong body of the zealots of Renfrewshire and Ayrshire, was moving by forced marches to join the brethren. On May 24, the Regent, instead of attacking, halted at Auchterarder, fourteen miles away, and sent Argyll and Lord James to parley. They were told that the brethren meant no rebellion (as the Regent said and doubtless thought that they did), but only desired security for their religion, and were ready to “be tried” (by whom?) “in lawful judgment.” Argyll and Lord James were satisfied. On May 25, Knox harangued the two lords in his wonted way, but the Regent bade the brethren leave Perth on pain of treason. By May 28, however, she heard of Glencairn’s approach with Lord Ochiltree, a Stewart (later Knox’s father-in-law); Glencairn, by cross roads, had arrived within six miles of Perth, with 1200 horse and 1300 foot. The western Reformers were thus nearer Perth than her own untrustworthy levies at Auchterarder. Not being aware of this, the brethren proposed obedience, if the Regent would amnesty the Perth men, let their faith “go forward,” and leave no garrison of “French soldiers.” To Mrs. Locke Knox adds that no idolatry should be erected, or alteration made within the town. [126 - Knox, i. 341,342; vi. 24. Did the brethren promise nothing but the evacuation of Perth?] The Regent was now sending Lord James, Argyll, and Mr. Gawain Hamilton to treat, when Glencairn and his men marched into Perth. Argyll and Lord James then promised to join the brethren, if the Regent broke her agreement; Knox and Willock assured their hearers that break it she would – and so the agreement was accepted (May 28).

It was thus necessary for the brethren to allege that the covenant was broken; and it was not easy for Mary to secure order in Perth without taking some step that could be seized on as a breach of her promise; Argyll and Lord James could then desert her for the party of Knox. The very Band which Argyll and Lord James signed with the Congregation provided that the godly should go on committing the disorders which it was the duty of the Regent to suppress, and they proceeded in that holy course, “breaking down the altars and idols in all places where they came.” [127 - “Historie,” Wodrow Miscellany, i. 58.] “At their whole powers” the Congregations are “to destroy and put away all that does dishonour to God’s name”; that is, monasteries and works of sacred art. They are all to defend each other against “any power whatsoever” that shall trouble them in their pious work. Argyll and Lord James signed this new Band, with Glencairn, Lord Boyd, and Ochiltree. The Queen’s emissaries thus deserted her cause on the last day of May 1559, or earlier, for the chronology is perplexing. [128 - Knox, i. 343, 344. The Congregation are said to have left Perth on May 29. They assert their presence there on May 31, in their Band.]

As to the terms of truce with the Regent, Knox gives no document, but says that no Perth people should be troubled for their recent destruction of idolatry “and for down casting the places of the same; that she would suffer the religion begun to go forward, and leave the town at her departing free from the garrisons of French soldiers.” The “Historie” mentions no terms except that “she should leave no men of war behind her.”

Thus, as it seems, the brethren by their Band were to go on wrecking the homes of the Regent’s religion, while she was not to enjoy her religious privileges in the desecrated churches of Perth, for to do that was to prevent “the religion begun” from “going forward.” On the Regent’s entry her men “discharged their volley of hackbuts,” probably to clear their pieces, a method of unloading which prevailed as late as Waterloo. But some aimed, says Knox, at the house of Patrick Murray and hit a son of his, a boy of ten or twelve, “who, being slain, was had to the Queen’s presence.” She mocked, and wished it had been his father, “but seeing that it so chanced, we cannot be against fortune.” It is not very probable that Mary of Guise was “merry,” in Knox’s manner of mirth, over the death of a child (to Mrs. Locke Knox says “children”), who, for all we know, may have been the victim of accident, like the Jacobite lady who was wounded at a window as Prince Charles’s men discharged their pieces when entering Edinburgh after the victory of Prestonpans. (This brave lady said that it was fortunate she was not a Whig, or the accident would have been ascribed to design.) This event at Perth was called a breach of terms, so was the attendance at Mass, celebrated on any chance table, as “the altars were not so easy to be repaired again.” The soldiers were billeted on citizens, whose houses were “oppressed by” the Frenchmen, and the provost, Ruthven (who had anew deserted to the Congregation), and the bailies, were deposed.

These magistrates probably had been charged with the execution of priests who dared to do their duty; at least in the following year, on June 10, 1560, we find the provost, bailies, and town council of Edinburgh decreeing death for the third offence against idolaters who do not instantly profess their conversion. [129 - Edinburgh Burgh Records.] The Edinburgh municipality did this before the abolition of Catholicism by the Convention of Estates in August 1560. It does not appear that any authority in Perth except that of the provost and bailies could sentence priests to death; was their removal, then, a breach of truce? At all events it seemed necessary in the circumstances, and Mary of Guise when she departed left no French soldiers to protect the threatened priests, but four companies of Scots who had been in French service, under Stewart of Cardonell and Captain Cullen, the Captain of Queen Mary’s guard after the murder of Riccio. The Regent is said by Knox to have remarked that she was not bound to keep faith with heretics, and that, with as fair an excuse, she would make little scruple to take the lives and goods of “all that sort.” We do not know Knox’s authority for these observations of the Regent.

The Scots soldiers left by Mary of Guise may have been Protestants, they certainly were not Frenchmen; and, in a town where death had just been threatened to all priests who celebrated the Mass, Mary could not abandon her clerics unprotected.

Taking advantage of what they called breach of treaty as regards the soldiers left in Perth, Lord James and Argyll, with Ruthven, had joined the brethren, accompanied by the Earl of Menteith and Murray of Tullibardine, ancestor of the ducal house of Atholl. Argyll and Lord James went to St. Andrews, summoning their allies thither for June 3. Knox meanwhile preached in Crail and Anstruther, with the usual results. On Sunday, June 11, [130 - But see Knox, i. 347-349. Is a week (June 4 to June 11) accidentally omitted?] and for three days more, despising the threats of the Archbishop, backed by a hundred spears, and referring to his own prophecy made when he was in the galleys, he thundered at St. Andrews. The poor ruins of some sacred buildings “are alive to testify” to the consequences, and a head of the Redeemer found in the latrines of the abbey is another mute witness to the destruction of that day. [131 - Writing on June 23, Knox dates the “Reformation” “June 14.” His dates, at this point, though recorded within three weeks, are to me inexplicable. Knox, vi. 25.]

It is not my purpose to dilate on the universal destruction of so much that was beautiful, and that to Scots, however godly, should have been sacred. The tomb of the Bruce in Dunfermline, for example, was wrecked by the mob, as the statue of Jeanne d’Arc on the bridge of Orleans was battered to pieces by the Huguenots. Nor need we ask what became of church treasures, perhaps of great value and antiquity. In some known cases, the magistrates held and sold those of the town churches. Some of the plate and vestments at Aberdeen were committed to the charge of Huntly, but about 1900 ounces of plate were divided among the Prebendaries, who seem to have appropriated them. [132 - Keith, i. 265, note.] The Church treasures of Glasgow were apparently carried abroad by Archbishop Beaton. If Lord James, as Prior, took possession of the gold and silver of St. Andrews, he probably used the bullion (he spent some 13,000 crowns) in his defence of the approaches to the town, against the French, in December 1559. A silver mace of St. Salvator’s College escaped the robbers.

There is no sign of the possession of much specie by the Congregation in the months that followed the sack of so many treasuries of pious offerings. Lesley says that they wanted to coin the plate in Edinburgh, and for that purpose seized, as they certainly did, the dies of the mint. In France, when the brethren sacked Tours, they took twelve hundred thousand livres d’or; the country was enriched for the moment. Not so Scotland. In fact the plate of Aberdeen cathedral, as inventoried in the Register, is no great treasure. Monasteries and cathedrals were certain to perish sooner or later, for the lead of every such roof except Coldingham had been stripped and sold by 1585, while tombs had been desecrated for their poor spoils, and the fanes were afterwards used as quarries of hewn stone. Lord James had a peculiar aversion to idolatrous books, and is known to have ordered the burning of many manuscripts; – the loss to art was probably greater than the injury to history or literature. The fragments of things beautiful that the Reformers overlooked, were destroyed by the Covenanters. An attempt has been made to prove that the Border abbeys were not wrecked by Reformers, but by English troops in the reign of Henry VIII., who certainly ravaged them. Lesley, however, says that the abbeys of Kelso and Melrose were “by them (the Reformers) broken down and wasted.” [133 - Lesley, ii. 443, Scottish Text Society.] If there was nothing left to destroy on the Border, why did the brethren march against Kelso, as Cecil reports, on July 9, 1559? [134 - For. Cal. Eliz., 1558-59, 367.]

After the devastation the Regent meant to attack the destroyers, intending to occupy Cupar, six miles, by Knox’s reckoning, from St. Andrews. But, by June 13, the brethren had anticipated her with a large force, rapidly recruited, including three thousand men under the Lothian professors; Ruthven’s horse; the levies of the Earl of Rothes (Leslie), and many burgesses. Next day the Regent’s French horse found the brethren occupying a very strong post; their numbers were dissembled, their guns commanded the plains, and the Eden was in their front. A fog hung over the field; when it lifted, the French commander, d’Oysel, saw that he was outnumbered and outmanœuvred. He sent on an envoy to parley, “which gladly of us being granted, the Queen offered a free remission for all crimes past, so that they would no further proceed against friars and abbeys, and that no more preaching should be used publicly,” for that always meant kirk-wrecking. When Wishart preached at Mauchline, long before, in 1545, it was deemed necessary to guard the church, where there was a tempting tabernacle, “beutyfull to the eie.”

The Lords and the whole brethren “refused such appointment”.. says Knox to Mrs. Locke; they would not “suffer idolatrie to be maintained in the bounds committed to their charge.” [135 - Knox, vi. 26.] To them liberty of conscience from the first meant liberty to control the consciences and destroy the religion of all who differed from them. An eight days’ truce was made for negotiations; during the truce neither party was to “enterprize” anything. Knox in his “History” does not mention an attack on the monastery of Lindores during the truce. He says that his party expected envoys from the Regent, as in the terms of truce, but perceived “her craft and deceit.” [136 - Ibid., i. 355.]

In fact, the brethren were the truce-breakers. Knox gives only the assurances signed by the Regent’s envoys, the Duke of Chatelherault and d’Oysel. They include a promise “not to invade, trouble, or disquiet the Lords,” the reforming party. But, though Knox omits the fact, the Reformers made a corresponding and equivalent promise: “That the Congregation should enterprise nothing nor make no invasion, for the space of six days following, for the Lords and principals of the Congregation read the rest on another piece of paper.” [137 - Wodrow Miscellany, i. 60.]

The situation is clear. The two parties exchanged assurances. Knox prints that of the Regent’s party, not that, “on another piece of paper,” of the Congregation. They broke their word; they “made invasion” at Lindores, during truce, as Knox tells Mrs. Locke, but does not tell the readers of his “History.” [138 - Knox, vi. 26.] It is true that Knox was probably preaching at St. Andrews on June 13, and was not present at Cupar Muir. But he could easily have ascertained what assurances the Lords of the Congregation “read from another piece of paper” on that historic waste. [139 - See Scottish Historical Review, January 1905, 121-122, 128-130.]

CHAPTER XI: KNOX’S INTRIGUES, AND HIS ACCOUNT OF THEM, 1559

The Reformers, and Knox as their secretary and historian, had now reached a very difficult and delicate point in their labours. Their purpose was, not by any means to secure toleration and freedom of conscience, but to extirpate the religion to which they were opposed. It was the religion by law existing, the creed of “Authority,” of the Regent and of the King and Queen whom she represented. The position of the Congregation was therefore essentially that of rebels, and, in the state of opinion at the period, to be rebels was to be self-condemned. In the eyes of Calvin and the learned of the Genevan Church, kings were the Lord’s appointed, and the Gospel must not be supported by the sword. “Better that we all perish a hundred times,” Calvin wrote to Coligny in 1561. Protestants, therefore, if they would resist in arms, had to put themselves in order, and though Knox had no doubt that to exterminate idolaters was thoroughly in order, the leaders of his party were obliged to pay deference to European opinion.

By a singular coincidence they adopted precisely the same device as the more militant French Protestants laid before Calvin in August 1559-March 1560. The Scots and the Protestant French represented that they were illegally repressed by foreigners: in Scotland by Mary of Guise with her French troops; in France by the Cardinal and Duc de Guise, foreigners, who had possession of the persons and authority of the “native prince” of Scotland, Mary, and the “native prince” of France, Francis II., both being minors. The French idea was that, if they secured the aid of a native Protestant prince (Condé), they were in order, as against the foreign Guises, and might kill these tyrants, seize the King, and call an assembly of the Estates. Calvin was consulted by the chief of the conspiracy, La Renaudie; he disapproved; the legality lent by one native prince was insufficient; the details of the plot were “puerile,” and Calvin waited to see how the country would take it. The plot failed, at Amboise, in March 1560.

In Scotland, as in France, devices about a prince of the native blood suggested themselves. The Regent, being of the house of Guise, was a foreigner, like her brothers in France. The “native princes” were Chatelherault and his eldest son, Arran. The leaders, soon after Lord James and Argyll formally joined the zealous brethren, saw that without foreign aid their enterprise was desperate. Their levies must break up and go home to work; the Regent’s nucleus of French troops could not be ousted from the sea fortress of Dunbar, and would in all probability be joined by the army promised by Henri II. His death, the Huguenot risings, the consequent impotence of the Guises to aid the Regent, could not be foreseen. Scotland, it seemed, would be reduced to a French province; the religion would be overthrown.

There was thus no hope, except in aid from England. But by the recent treaty of Cateau Cambresis (April 2, 1559), Elizabeth was bound not to help the rebels of the French Dauphin, the husband of the Queen of Scots. Moreover, Elizabeth had no stronger passion than a hatred of rebels. If she was to be persuaded to help the Reformers, they must produce some show of a legitimate “Authority” with whom she could treat. This was as easy to find as it was to the Huguenots in the case of Condé. Chatelherault and Arran, native princes, next heirs to the crown while Mary was childless, could be produced as legitimate “Authority.” But to do this implied a change of “Authority,” an upsetting of “Authority,” which was plain rebellion in the opinion of the Genevan doctors. Knox was thus obliged, in sermons and in the pamphlet (Book II. of his “History”), to maintain that nothing more than freedom of conscience and religion was contemplated, while, as a matter of fact, he was foremost in the intrigue for changing the “Authority,” and even for depriving Mary Stuart of “entrance and title” to her rights. He therefore, in Book II. (much of which was written in August-October or September-October 1559, as an apologetic contemporary tract), conceals the actual facts of the case, and, while perpetually accusing the Regent of falsehood and perfidy, displays an extreme “economy of truth,” and cannot hide the pettifogging prevarications of his party. His wiser plan would have been to cancel this Book, or much of it, when he set forth later to write a history of the Reformation. His party being then triumphant, he could have afforded to tell most of the truth, as in great part he does in his Book III. But he could not bring himself to throw over the narrative of his party pamphlet (Book II.), and it remains much as it was originally written, though new touches were added.

The point to be made in public and in the apologetic tract was that the Reformers contemplated no alteration of “Authority.” This was untrue.

Writing later (probably in 1565-66) in his Third Book, Knox boasts of his own initiation of the appeal to England, which included a scheme for the marriage of the Earl of Arran, son of the Hamilton chief, Chatelherault, to Queen Elizabeth. Failing issue of Queen Mary, Arran was heir to the Scottish throne, and if he married the Queen of England, the rightful Queen of Scotland would not be likely to wear her crown. The contemplated match was apt to involve a change of dynasty. The lure of the crown for his descendants was likely to bring Chatelherault, and perhaps even his brother the Archbishop, over to the side of the Congregation: in short it was an excellent plot. Probably the idea occurred to the leaders of the Congregation at or shortly after the time when Argyll and Lord James threw in their lot definitely with the brethren on May 31. On June 14 Croft, from Berwick, writes to Cecil that the leaders, “from what I hear, will likely seek her Majesty’s” (Elizabeth’s) “assistance,” and mean to bring Arran home. Some think that he is already at Geneva, and he appears to have made the acquaintance of Calvin, with whom later he corresponded. “They are likely to motion a marriage you know where”; of Arran, that is, with Elizabeth. [140 - Bain, i. 215.] Moreover, one Whitlaw was at this date in France, and by June 28, communicated the plan to Throckmorton, the English Ambassador. Thus the scheme was of an even earlier date than Knox claims for his own suggestion.

He tells us that at St. Andrews, after the truce of Cupar Muir (June 13), he “burstit forth,” in conversation with Kirkcaldy of Grange, on the necessity of seeking support from England. Kirkcaldy long ago had watched the secret exit from St. Andrews Castle, while his friends butchered the Cardinal. He was taken in the castle when Knox was taken; he was a prisoner in France; then he entered the French service, acting, while so engaged, as an English spy. Before and during the destruction of monasteries he was in the Regent’s service, but she justly suspected him of intending to desert her at this juncture. Kirkcaldy now wrote to Cecil, without date, but probably on June 21, and with the signature “Zours as ye knaw.” Being in the Regent’s party openly, he was secretly betraying her; he therefore accuses her of treachery. (He left her publicly, after a pension from England had been procured for him.) He says that the Regent averred that “favourers of God’s word should have liberty to live after their consciences,” “yet, in the conclusion of the peace” (the eight days’ truce) “she has uttered her deceitful mind, having now declared that she will be enemy to all them that shall not live after her religion.” Consequently, the Protestants are wrecking “all the friaries within their bounds.” But Knox has told us that they declared their intention of thus enjoying liberty of conscience before “the conclusion of the peace,” and wrecked Lindores Abbey during the peace! Kirkcaldy adds that the Regent already suspects him.

Kirkcaldy, having made the orthodox charge of treachery against the woman whom he was betraying, then asks Cecil whether Elizabeth will accept their “friendship,” and adds, with an eye to Arran, “I wish likewise her Majesty were not too hasty in her marriage.” [141 - For. Cal. Eliz., 1558-59, 278. Erroneously dated “May 24” (?).] On June 23, writing from his house, Grange, and signing his name, Kirkcaldy renews his proposals. In both letters he anticipates the march of the Reformers to turn the Regent’s garrison out of Perth. On June 25 he announces that the Lords are marching thither. They had already the secret aid of Lethington, who remained, like the traitor that he was, in the Regent’s service till the end of October. [142 - Bain, i. 216-218; For. Cal. Eliz., ut supra, 335, 336.] Knox also writes at this time to Cecil from St. Andrews.

On June 1, Henri II. of France had written to the Regent promising to send her strong reinforcements, [143 - Archives Etrangéres, Angleterre, vol. xv. MS.] but he was presently killed in a tourney by the broken lance shaft of Montgomery.

The Reformers now made tryst at Perth for June 25, to restore “religion” and expel the Scots in French service. The little garrison surrendered (their opponents are reckoned by Kirkcaldy at 10,000 men), idolatry was again suppressed, and Perth restored to her municipal constitution. The ancient shrines of Scone were treated in the usual way, despite the remonstrances of Knox, Lord James, and Argyll. They had threatened Hepburn, Bishop of Moray, that if he did not join them “they neither could spare nor save his place.” This was on June 20, on the same day he promised to aid them and vote with them in Parliament. [144 - For. Cal. Eliz., 336; Knox, i. 359, 360.] Knox did his best, but the Dundee people began the work of wrecking; and the Bishop, in anger, demanded and received the return of his written promise of joining the Reformers. On the following day, irritated by some show of resistance, the people of Dundee and Perth burned the palace of Scone and the abbey, “whereat no small number of us was offended.” An old woman said that “filthy beasts” dwelt “in that den,” to her private knowledge, “at whose words many were pacified.” The old woman is an excellent authority. [145 - Knox, i. 360-362.]

The pretext of perfect loyalty was still maintained by the Reformers; their honesty we can appreciate. They did not wish, they said, to overthrow “authority”; merely to be allowed to worship in their own way (and to prevent other people from worshipping in theirs, which was the order appointed by the State). That any set of men may rebel and take their chances is now recognised, but the Reformers wanted to combine the advantages of rebellion with the reputation of loyal subjects. Persons who not only band against the sovereign, but invoke foreign aid and seek a foreign alliance, are, however noble their motives, rebels. There is no other word for them. But that they were not rebels Knox urged in a sermon at Edinburgh, which the Reformers, after devastating Stirling, reached by June 28-29 (?), and the Second Book of his “History” labours mainly to prove this point; no change of “authority” is intended.

What Knox wanted is very obvious. He wanted to prevent Mary Stuart from enjoying her hereditary crown. She was a woman, as such under the curse of “The First Blast of the Trumpet,” and she was an idolatress. Presently, as we shall see, he shows his hand to Cecil.

Before the Reformers entered Edinburgh Mary of Guise retired to the castle of Dunbar, where she had safe access to the sea. In Edinburgh Knox says that the poor sacked the monasteries “before our coming.” The contemporary Diurnal of Occurrents attributes the feat to Glencairn, Ruthven, Argyll, and the Lord James. [146 - Knox dates the entry of the Reformers into Edinburgh on June 29. But he wrote to Mrs. Locke from Edinburgh on June 25, probably a misprint. The date June 29 is given in the “Historie.” Knox dates a letter to Cecil, “Edinburgh, June 28.” The Diurnal of Occurrents dates the sack of monasteries in Edinburgh June 28.]

Knox was chosen minister of Edinburgh, and as soon as they arrived the Lords, according to the “Historie of the Estate of Scotland,” sent envoys to the Regent, offering obedience if she would “relax” the preachers, summoned on May 10, “from the horn” and allow them to preach. The Regent complied, but, of course, peace did not ensue, for, according to Knox, in addition to a request “that we might enjoy liberty of conscience,” a demand for the withdrawal of all French forces out of Scotland was made. [147 - Wodrow Miscellany, i. 62; Knox, i. 366, 367, 370.] This could not be granted.

Presently Mary of Guise issued before July 2, in the name of the King and Queen, Francis II. and Mary Stuart, certain charges against the Reformers, which Knox in his “History” publishes. [148 - Knox, i. 363; cf. Keith, i. 213, 214; Spottiswoode, i. 280, 281.] A remark that Mary Stuart lies like her mother, seems to be written later than the period (September-October 1559) when this Book II. was composed. The Regent says that the rising was only under pretence of religion, and that she has offered a Parliament for January 1560. “A manifest lie,” says Knox, “for she never thought of it till we demanded it.” He does not give a date to the Regent’s paper, but on June 25 Kirkcaldy wrote to Percy that the Regent “is like to grant the other party” (the Reformers) “all they desire, which in part she has offered already.” [149 - Knox, i. 363-365; For. Cal. Eliz., 337.]

Knox seizes on the word “offered” as if it necessarily meant “offered though unasked,” and so styles the Regent’s remark “a manifest lie.” But Kirkcaldy, we see, uses the words “has in part offered already” when he means that the Regent has “offered” to grant some of the wishes of his allies.

Meanwhile the Regent will allow freedom of conscience in the country, and especially in Edinburgh. But the Reformers, her paper goes on, desire to subvert the crown. To prove this she says that they daily receive messengers from England and send their own; and they have seized the stamps in the Mint (a capital point as regards the crown) and the Palace of Holyrood, which Lesley says that they sacked. Knox replies, “there is never a sentence in the narrative true,” except that his party seized the stamps merely to prevent the issue of base coin (not to coin the stolen plate of the churches and monasteries for themselves, as Lesley says they did). But Knox’s own letters, and those of Kirkcaldy of Grange and Sir Henry Percy, prove that they were intriguing with England as early as June 23-25. Their conduct, with the complicity of Percy, was perfectly well known to the Regent’s party, and was denounced by d’Oysel to the French ambassador in London in letters of July. [150 - Teulet, i. 338-340.] Elizabeth, on August 7, answered the remonstrances of the Regent, promising to punish her officials if guilty. Nobody lied more frankly than “that imperial votaress.”

When Knox says “there is never a sentence in the narrative true,” he is very bold. It was not true that the rising was merely under pretext of religion. It may have been untrue that messengers went daily to England, but five letters were written between June 21 and June 28. To stand on the words of the Regent – “every day” – would be a babyish quibble. All the rest of her narrative was absolutely true.