John Knox

nt

E: TO THE PARL

ak that ever I now appear, that I shall not depart this life till that my tongue shall glorify His godly name in the same place.' But this first apprenticeship to sorrow went deep into the man. It was when he was 'in Rouen, lying in irons, and sore troubled by corporal infirmity, in a galley named Notre Dame,' that he sent a letter to his St Andrews friends. And in it he asks them to 'Consider'-his countrymen have scarcely as yet considered it sufficiently-'Consider, brethren, it is no speculative theologue which desireth to give you courage, but even your brother in affliction, which partly hath experience what Satan's wrath may do against the chosen of God.'[60] His spirit indeed was in no wise broken: on his escape from France

, I write by experience ... I know the grudging and murmuring complaints of the flesh; I know the anger, wrath, and indignation which it conceive

ape from France he spent, as we have seen, five years in England, and at the clos

ealm or nation could have been equally dear to me. But God I take to record in my conscience that the troubles present (and

ut kneeling at the Sacrament into the Prayer-Book, they accompanied it with the Rubric, which is still retained, and which testifies 'that thereby no adoration is intended or ought to be done.' So far his position was reasonable, and even conciliatory. But as early as

on of God, without his own express commandment, is Idolatry.[62] The Mass is inven

inst the Emperor, the English Queen, and her Spanish husband. Frankfort was an imperial city, and Knox was thus no longer safe there. He went to Geneva, which was then, under Calvin's influence, an illustrious centre of the reformed faith; and was at once called to be co-pastor there (along with Goodman) of the English-speaking congregation. Knox's later biographer points out the historic importance of this 'the first Puritan congregation.' It was the source of Elizabethan Non-conformity, and 'it is in the writings of Knox and Goodman that those doctrines were first unflinchingly expounded which eventually became the tradition of Puritanism.'[63] The

he proposed questions on his first arrival in Switzerland to the leading theologians. Bullinger, with the approval of Calvin, gave an answer which may have suggested to Knox the idea that a people (the Armenians are specially instanced) may revolt against 'their legitimate magistrate' who persecutes the truth, provided they have an inferior magistrate to lead

my own country, I could not have believed it. Depart I cannot, unto such time as God quench their thirst a little.' And accordingly later on he adds, 'The trumpet blew the old sound three days together, till private houses of indifferent largeness could not contain

o write a letter to the Queen Dowager, as Regent of Scotland. It had hitherto been Mary of Lorraine's policy to play off the Protestant party, which had leanings to England, against the Catholic side, which was faithful to France. Knox accordingly blesses 'God, who by the dew of his heavenly grace, hath so quenched the fire of displeasure in your Grace's heart,' and with unprecedented courtesy apologises 'that a man of base estate and condition dare enterprise to admonish a Princess so honourable, endued with wisdom and graces singular.' Those whom Knox represented were a small minority of Scotchmen; but that did not prevent him demanding of the Regent far more than mere neutrality or 'indifferency' between the contending parties. He demands of her the reform of both religion and the church. He admits that 'your Grace's power is not so free as a public Reformation perchance would require'; you 'cannot hastily abolish superstition, ... which to a public Reformation is requisite and necessary. But if the zeal of God's glory be fervent in your Grace's heart, you w

nd was not yet ripe. The lay professors of the Evangel indeed were not seriously molested after his departure. But on the other hand Knox himself was at once cited to appear in Edinburgh, condemned in absence as a contumacious heretic, and burned at the Cross in the High Street-in eff

e required how carefully and diligently ye have always instructed them in God's true knowledge, how that ye have studied in them to plant virtue and repress vice.

nearer that of apostolic times than that which the Reformed

e thought sufficient for one day or time, which ended, if any brother have exhortation, question, or doubt, let him not fear to speak or move the same, so that he do it with moderation, either to edify or to be edified. And hereof I doubt not but great profit shall shortly ensue; fo

riting before ye dismiss the congregation,' with the view of consu

s in communicating my judgment with you, in explaining as God pleases to

of consequent freedom of life even in the Protestant community, and his letter 'To the Brethren'[67] in Scotland from Dieppe, against Ana

Scotland. They accompanied this with assurances that though 'the Magistrates in this country' were in the same state as before, the Churchmen there were daily in less estimation. After consulting Calvin, Knox said farewell to his congregation, and had got as far homewards as Dieppe, where he was much disappointed to receive 'contrary letters.' His reply, indignant

inst kings and emperors) for their deliverance. For only for that cause are ye called Princes of the people, and ye receive of your brethren honour, tribute and homage at God's commandment; not by reason of your birth and

nt, dated 3rd December 1557, bound the signatories to 'apply our whole power, substance, and our very lives, to maintain, set forward, and establish the most blessed Word of God and his congregation ... unto which holy word and congregation we do join us, and also do forsake and renounce the congregat

ttain, then, with open and solemn protestation of your obedience to be given to the Authority in all things not plainly repugning to God, ye lawfully may attempt the extremity, which is to prov

er influence now entered into the history. Knox had initiated an aristocratic revolution. But the Burghs of Scotland had been there, as in every other country of Europe, fortresses of freedom and the advance-guard of constitutional civilisation. And it was now resolved, that the brethren in every town 'should assemble together. And this our weak beginning did God so bless, that within few months the hearts of many were so strengthened, that we sought to have the face of a church among us.'... And the town of Dundee in particular 'began to erect the face of a public church reformed.'[69] Henceforward the great towns became more and more prepared to be the centres of the future struggle. Meantime, however, early in 1558, the 'First Petition of the Protestants of Scotland' was presented to the Regent. It protested against the existing tyranny, and craved, in general and cautious terms, a 'public Reformation,' laying stress on church services in the vulgar tongue, and offering to submit differences to be publicly decided, not only by the New Testament, but by the writings of the Fathers and the laws of Justinian. The offer seems to have been at once accepted. But, according to the account of Knox, who, of course, was still abroad, the proposed public discussion came to nothing, because both parties fell back upon other conditions of arbitration; the Protestants now demanding that the

e' are difficult to reconcile with the position which Knox afterwards took up when that Church was on his own side; and they are indeed chiefly drawn from the Old Testament. It is not until we observe from his re-statement of the case farther on, that his was an appeal 'against a sentence of death,' that the argument once more straightens itself out so as to suit the lips even of Paul. But Knox declines now to remain on the defensive. He accuses his accusers of heresy and idolatry, and calls upon the nobles of Scotland to decide against them according to God's Word. Here, again, the appeal, so long as it is made to the conscience of all men and of nobles alike, is very cogent. Nor is it less so as addressed specially to the most representative and intelligent Scotchmen of the time, for such the Lords of the Congregation undoubtedly were. It becomes doubtful only when it insists on the right of these temporal 'Prince

t precious blood of the only beloved Son of God.... For albeit God hath put and ordained distinction and difference between the king and subjects, between the rulers and the common people, in the regimen and administration of civil policies, yet in the hope of the life to come He hath made all equal

people to maintain the true Church, and to band in defence of it-tho

ages: them ye may maintain and defend against all that shall persecute them, and by that means shall labour to defraud you of that most comfortable food of your souls, Christ's evangel truly preach

rotestant martyr in Scotland. On the other hand, the adherents of the congregation became so bold, especially in the towns, that (as Knox tells us) 'the images were stolen away in all parts of the country, and in Edinburgh was that great idol called St Gile first drowned in the North Loch, and after burned.'[71] This was too much, and the Regent allowed the Bishops to summon the iconoclast preachers for the 19th of July. But a party of Western lairds

at ails you? Me means no evil to you nor to your preachers. The Bishops shall do you no wrong. Ye are all my loving subjects. Me knew nothing of this proclamation. The day of your preachers shall be discharged, and me will hear the controversy that is betwixt the Bishops and you. They shall do you no wrong. My Lords," said she to the Bishops, "I forbid you

rt. The Scots Parliament was to meet in November, and she hoped that it would confer the crown 'Matrimonial' of Scotland upon her son-in-law, thus consolidating the two kingdoms. In view of this

ness gave power to the churchmen to execute their tyranny against us, by reason

and they looked forward to a decision of 'all controversies in religion,' not however by Parliament, but by a General Council. This proposal was first handed to the Queen Regent, who 'spared not amiable looks and good words in abundance, but always she k

according to God's word, that it be lawful to us to use ourselves

other political pains, for not observing such Acts as

d,' it should not be imputed to them, who desired a reformation in matters of religion by the Authority. From that Authority, howeve

measurable distance of being, alone among the commonwealths of Europe, the home of liberty of worship and freedom of conscience. But that great time was not come; and the small northern land was now caught up again into the whirl of European politics. On the 17th November 1558 Mary of England, the unhappy wife of Philip, died; and her Protestant sister Elizabeth, the daughter of Anne Boleyn, succeeded. It became at once the chief point in the policy of Catholic Europe that France and Scotland should be fast bound together in religion and turned, along with Spain, as one force for the restoration or re-conquest of England. For if the English queen was an illegitimate he

d affixed to the door of every religious house in Scotland the following document-the most extraordinary imitation of a legal writ that Scotland has seen. I

GARS' W

ows, Orphans, and all other Poor, so visit

we wish restitution of wrongs bypast, and

n from us. And as ye have, by your false doctrine and wresting of God's word (learned of your father Satan), induced the whole people high and low, into sure hope and belief, that to clothe, feed, and nourish you is the only acceptable alms allowed before God, and to give one penny or one piece of bread once in the week, is enough for us; Even so ye have persuaded them to build to you great hospitals, and maintain you therein by their purse, which only pertains now to us by all law, as builded and doted [given] to the poor-of whose number ye are not, nor can be repute, neither by the law of God, nor yet by no other law proceeding of nature, reason, or civil policy.... We have tho

teal no more; but rather let him work with

IES, TOWNS, AND VI

OF JANUARY, 15

ives and duties of the clergy, and leaving untouched the central grievance-the legal authority of the Church and of the Pope over all subjects-had no effect whatever on the public. Immediately after, all 'unauthorised' preaching was forbidden. The Protestants, astonished, waited on the Regent and reminded her of her promises. She replied, in words which were often recalled during

swer before the Queen Regent, the 10th of this instant, where I intend, if God impede not, also to be present: b

which the 'rascal multitude' had last New Year's Day warned the Friars! The Queen Regent resented this outrageous violence, but was forced to come to an interim agreement with the Lords of the Congregation. On her entry into Perth they moved into Fife, and Knox having preached in Crail and Anstruther, resolved to do so also in the Parish Church of St Andrews on Sunday. But the St Andrews populace had not yet declared themselves; the Regent's hostile army was only twelve miles off; and the Archbishop-who had occupied the town with a hundred spears and a dozen of culverins-now threatened his life if he attempted it. It was a moment for a bold man. At the hour fixed Knox made his appearance. No one ventured to attack him. He preached with his usual impetuous eloquence on 'casting t

or now, forty days and more hath God used my tongue in my native country to the manifestation of

er forces approaching Edinburgh, both parties agreed to a truce till

eligion and manner thereof they please, to the said day; so that every

e breach with 'our auld enemies of England,' as the Scots statutes had so often described them, and founded an alliance between the two kingdoms, which has since that date been only changed in order to become a union. And in this negotiation the agent and secretary was Knox.[78] He corresponded with the Queen's great

dding of the blood of God's dear children have you, by silence, consented and subscribed. Of necessity it is, that carnal w

to similar subsequent remarks, but h

, and how the same might be hoped to be perpetual, and not to be so slender as heretofore h

riting, is signed by the Protes

and set abroad a charge and commandment to our posterity, that the amity and league betwe

r be still kept open for her restoration. War, of course, at once followed, and it turned out to be very much a fight between Edinburgh and Leith, then not unequally matched.[79] Soon the Protestants got the worst of it. On the last day of October the French, pouring up Leith Walk, drove them back into the Canongate, attacked Leith Wynd, and sent their horsemen in headlong flight through the Netherbow Port and up the High Street. Five days after, the forces of the Congregation having advanced to Restalrig, were enclosed by two advancing bodies of the enemy, and so jammed in near Holyrood, between the crags of the Calton on the one side and the crags of Arthur Seat on the other, as to be extricated only wit

e remembrance of his wondrous deliverance, to the praise of his own name ... yea, whatsoever shall become of us and

Buchanan also commemorates, was long after recalled by the preac

ou not ever to depend upon your God, and in His name promised unto you victory and preservation from your enemies, so that ye would only depend upon his protection and prefer His glory to your own lives and worldly commodity. In your most extreme dangers I

gation, and from this hour they began to rise. There were reverses still; but Scotland was sick of the French, and the end was to come with the coming year. In April 1560, the English forces surrounded Leith; the Queen Regent withdrew from it into the Castle of Edinburgh; and th

ing to God's word; and procure, by all means possible, that the truth of God's word may have free passage wi

n the Castle. Knox, who by this time was become very hostile to Mary of Lorraine, and reports much doubtful gossip as to her rejoic

me to persecute the preachers, and to refuse the petiti

uction.' They proposed Willock; but even that gentle preacher did not set forth 'the virtue and strength of the death of Jesus Christ,' without touching also upon 'the vanity and abomination of that idol, the mass.' The dying woman said nothing, good or bad, of the form in which Christianity had been first presented, long years ago, to her childish eyes. But 'she did openly confess "that there was no salvation but in and by the death of Jesus Christ."' And Knox, holding that in this 'Christ Jesus got no small victory' over her, grudges

oked on them as rebels; but Cecil, with more foresight, instructed her plenipotentiaries to provide 'that the government of Scotland be granted to the nation of the land'; and the treaty provided for a Council of Administration in the absence from Edinburgh of the Sovereigns, and-more important still-for an immediate meeting of the Estates, which was to be as valid as if presided over by them.[82] The most important Parli

portance, neither sooner despatched nor with better will agreed unto.' Kn

e were present, not only such as professed Christ Jesus, but also a great number of the adversaries of our religion, such as the fore-named

enting they produced no better reason but, We will believe as our fathers believed.' Nor was this strange, for the Bishops present, Knox says, 'spake nothing,' Randolph explaining that the three who got to their feet, headed by the St Andrew's primate, said the doctrine was a matter ne

ose) gainsay anything that directly repugns to the verity of God-seeing, I say, my Lords here present speak nothing in the co

h common consent, and 'as glad a will as

to shed their blood in defence of the same. The old Lord of Lindsay, as grave and goodly a man as ever I saw, said: "I have lived many years; I am the oldest in this compa

the vague, shoreless universe had become for him a firm city, and a dwelling-place which he knew. Such virtue was in belief: in these words well spoken, I believe.'[83] But being a common man in Scotland, his religion could not be isolated, or his faith for himself alone. Wherever he dwelt, 'in our towns and places reformed,' he was already a member of a self-governing republic, a republic wi

Building of the House. In one sense the foundation was laid already. In another, Parliament might be called up

TNO

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nly be appreciated when we remember Knox's view that it was the duty of t

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The interest lies in the fact that, at every turn of the open struggle which now took place between the two parties, the true ultimate solution, that of toleration, came to the front. But it was proposed, or suggested, by each party only

t shall follow understand, by what instruments God wrought the famili

Edinburgh seeking continually to possess that liberty which by donation of kings they have long enjoyed, and Leith, by the contrary,

and Cessford on the Borders, to Leslie of Bu

. 61. It is date

tland, and not meddled with by the plenipotentiaries 'as being of such importance that they judged them proper to be remitted to the King and Queen,' it was provided that the Est

homas