and their desire to separate themselves from the author of such a pamphlet.

Knox did not, it will be observed, here call all or any of the faithful to a general ma.s.sacre of their Catholic fellow-subjects. He went to that length later, as we shall show. In an epistle of 1554 he only writes: "Some shall demand, 'What then, shall we go and slay all idolaters?'

_That_ were the office, dear brethren, of every civil magistrate within his realm. . . . The slaying of idolaters appertains not to every particular man." {49c}

This means that every Protestant king should ma.s.sacre all his inconvertible Catholic subjects! This was indeed a counsel of perfection; but it could never be executed, owing to the carnal policy of worldly men.

In writing about "the office of the civil magistrate," Knox, a Border Scot of the age of the blood feud, seems to have forgotten, first, that the Old Testament prophets of the period were not unanimous in their applause of Jehu's ma.s.sacre of the royal family; next, that between the sixteenth century A.D. and Jehu, had intervened the Christian revelation.

Our Lord had given no word of warrant to murder or ma.s.sacre! No persecuted apostle had dealt in appeals to the dagger. As for Jehu, a prophet had condemned _his_ conduct. Hosea writes that the Lord said unto him, "Yet a little while, and I will avenge the blood of Jezreel upon the house of Jehu," but doubtless Knox would have argued that Hosea was temporarily uninspired, as he argued about St. Paul and St. James later.

However this delicate point may be settled, the appeal for a Phinehas is certainly unchristian. The idolaters, the unreformed, might rejoice, with the Nuncio of 1583, that the Duc de Guise had a plan for murdering Elizabeth, though it was not to be communicated to the Vicar of G.o.d, who should have no such dealings against "that wicked woman." To some Catholics, Elizabeth: to Knox, Mary was as Jezebel, and might laudably be a.s.sa.s.sinated. In idolaters nothing can surprise us; when persecuted they, in their unchristian fashion, may retort with the dagger or the bowl. But that Knox should have frequently maintained the doctrine of death to religious opponents is a strange and deplorable circ.u.mstance. In reforming the Church of Christ he omitted some elements of Christianity.

Suppose, for a moment, that in deference to the teaching of the Gospel, Knox had never called for a Jehu, but had ever denounced, by voice and pen, those murderous deeds of his own party which he celebrates as "G.o.dly facts," he would have raised Protestantism to a moral pre-eminence. Dark pages of Scottish history might never have been written: the consciences of men might have been touched, and the cruelties of the religious conflict might have been abated. Many of them sprang from the fear of a.s.sa.s.sination.

But Knox in some of his writings identified his cause with the palace revolutions of an ancient Oriental people. Not that he was a man of blood; when in France he dissuaded Kirkcaldy of Grange and others from stabbing the gaolers in making their escape from prison. Where idolaters in official position were concerned, and with a pen in his hand, he had no such scruples. He was a child of the old pre-Christian scriptures; of the earlier, not of the later prophets.

CHAPTER VI: KNOX IN THE ENGLISH PURITAN TROUBLES AT FRANKFORT: 1554-1555

The consequences of the "Admonition" came home to Knox when English refugees in Frankfort, impeded by him and others in the use of their Liturgy, accused him of high treason against Philip and Mary, and the Emperor, whom he had compared to Nero as an enemy of Christ.

The affair of "The Troubles at Frankfort" brought into view the great gulf for ever fixed between Puritanism and the Church of England. It was made plain that Knox and the Anglican community were of incompatible temperaments, ideas, and, we may almost say, instincts. To Anglicans like Cranmer, Knox, from the first, was as antipathetic as they were to him. "We can a.s.sure you," wrote some English exiles for religion's sake to Calvin, "that that outrageous pamphlet of Knox's" (his "Admonition") "added much oil to the flame of persecution in England. For before the publication of that book not one of our brethren had suffered death; but as soon as it came forth we doubt not but you are well aware of the number of excellent men who have perished in the flames; to say nothing of how many other G.o.dly men have been exposed to the risk of all their property, and even life itself, on the sole ground of either having had this book in their possession or having read it."

Such were the charges brought against Knox by these English Protestant exiles, fleeing from the persecution that followed the "Admonition," and, they say, took fresh ferocity from that tract.

The quarrel between Knox and them definitely marks the beginning of the rupture between the fathers of the Church of England and the fathers of Puritanism, Scottish Presbyterianism, and Dissent. The representatives of Puritans and of Anglicans were now alike exiled, poor, homeless, without any abiding city. That they should instantly quarrel with each other over their prayer book (that which Knox had helped to correct) was, as Calvin told them, "extremely absurd." Each faction probably foresaw--certainly Knox's party foresaw--that, in the English congregation at Frankfort, a little flock barely tolerated, was to be settled the character of Protestantism in England, if ever England returned to Protestantism. "This evil" (the acceptance of the English Second Book of Prayer of Edward VI.) "shall in time be established . . .

and never be redressed, neither shall there for ever be an end of this controversy in England," wrote Knox's party to the Senate of Frankfort.

The religious disruption in England was, in fact, incurable, but so it would have been had the Knoxians prevailed in Frankfort. The difference between the Churchman and the Dissenter goes to the root of the English character; no temporary triumph of either side could have brought Peace and union. While the world stands they will not be peaceful and united.

The trouble arose thus. At the end of June 1554, some English exiles of the Puritan sort, men who objected to surplices, responses, kneeling at the Communion, and other matters of equal moment, came to Frankfort. They obtained leave to use the French Protestant Chapel, provided that they "should not dissent from the Frenchmen in doctrine or ceremonies, lest they should thereby minister occasions of offence." They had then to settle what Order of services they should use; "anything they pleased,"

said the magistrates of Frankfort, "as long as they and the French kept the peace." They decided to adopt the English Order, barring responses, the Litany, the surplice, "and many other things." {54} The Litany was regarded by Knox as rather of the nature of magic than of prayer, the surplice was a Romish rag, and there was some other objection to the congregation's taking part in the prayers by responses, though they were not forbidden to mingle their voices in psalmody. Dissidium valde absurdum--"a very absurd quarrel," among exiled fellow-countrymen, said Calvin, was the dispute which arose on these points. The Puritans, however, decided to alter the service to their taste, and enjoyed the use of the chapel. They had obtained a service which they were not likely to have been allowed to enforce in England had Edward VI. lived; but on this point they were of another opinion.

This success was providential. They next invited English exiles abroad to join them at Frankfort, saying nothing about their mutilations of the service book. If these brethren came in, when they were all restored to England, if ever they were restored, their example, that of sufferers, would carry the day, and their service would for ever be that of the Anglican Church. The other exiled brethren, on receiving this invitation, had enough of the wisdom of the serpent to ask, "Are we to be allowed to use our own prayer book?" The answer of the G.o.dly of Frankfort evaded the question. At last the Frankfort Puritans showed their hand: they disapproved of various things in the Prayer Book. Knox, summoned from Geneva, a reluctant visitor, was already one of their preachers. In November 1554 came Grindal, later Archbishop of Canterbury, from Zurich, ready to omit some ceremonies, so that he and his faction might have "the substance" of the Prayer Book. Negotiations went on, and it was proposed by the Puritans to use the Geneva service.

But Knox declined to do that, without the knowledge of the non-Puritan exiles at Zurich and elsewhere, or to use the English book, and offered his resignation. Nothing could be more fair and above-board.

There was an inchoate plan for a new Order. That failed; and Knox, with others, consulted Calvin, giving him a sketch of the nature of the English service. They drew his attention to the surplice; the Litany, "devised by Pope Gregory," whereby "we use a certain conjuring of G.o.d"; the kneeling at the Communion; the use of the cross in baptism, and of the ring in marriage, clearly a thing of human, if not of diabolical invention, and the "imposition of hands" in confirmation. The churching of women, they said, is both Pagan and Jewish. "Other things not so much shame itself as a certain kind of pity compelleth us to keep close."

"The tone of the letter throughout was expressly calculated to prejudice Calvin on the point submitted to him," says Professor Hume Brown. {56} Calvin replied that the quarrel might be all very well if the exiles were happy and at ease in their circ.u.mstances, though in the Liturgy, as described, there were "tolerable (endurable) follies." On the whole he sided with the Knoxian party. The English Liturgy is not pure enough; and the English exiles, not at Frankfort, merely like it because they are accustomed to it. Some are partial to "popish dregs."

To the extreme Reformers no break with the past could be too abrupt and precipitous: the framers of the English Liturgy had rather adopted the principle of evolution than of development by catastrophe, and had wedded what was n.o.blest in old Latin forms and prayers to music of the choicest English speech. To this service, for which their fellow-religionists in England were dying at the stake, the non-Frankfortian exiles were attached. They were Englishmen; their service, they said, should bear "an English face": so Knox avers, who could as yet have no patriotic love of any religious form as exclusively and essentially Scottish.

A kind of truce was now proclaimed, to last till May 1, 1555; Knox aiding in the confection of a service without responses, "some part taken out of the English book, and other things put to," while Calvin, Bullinger, and three others were appointed as referees. The Frankfort congregation had now a brief interval of provisional peace, till, on March 13, 1555, Richard c.o.x, with a band of English refugees, arrived. He had been tutor to Edward VI., the young Marcellus of Protestantism, but for Frankfort he was not puritanic enough. His company would give a large majority to the anti-Knoxian congregation. He and his at once uttered the responses, and on Sunday one of them read the Litany. This was an unruly infraction of the provisional agreement. c.o.x and his party (April 5) represented to Calvin that they had given up surplices, crosses, and other things, "not as impure and papistical," but as indifferent, and for the sake of peace.

This was after they had driven Knox from the place, as they presently did; in the beginning it was distinctly their duty to give up the Litany and responses, while the truce lasted, that is, till the end of April. In the afternoon of the Sunday Knox preached, denouncing the morning's proceedings, the "impurity" of the Prayer Book, of which "I once had a good opinion," and the absence, in England, of "discipline," that is, interference by preachers with private life. Pluralities also he denounced, and some of the exiles had been pluralists.

For all this Knox was "very sharply reproved," as soon as he left the pulpit. Two days later, at a meeting, he insisted that c.o.x's people should have a vote in the congregation, thus making the anti-puritans a majority; Knox's conduct was here certainly chivalrous: "I fear not your judgment," he said. He had never wished to go to Frankfort; in going he merely obeyed Calvin, and probably he had no great desire to stay. He was forbidden to preach by c.o.x and his majority; and a later conference with c.o.x led to no compromise. It seems probable that c.o.x and the anti- puritans already cherished a grudge against Knox for his tract, the "Admonition." He had a warning that they would use the pamphlet against him, and he avers that "some devised how to have me cast into prison."

The anti-puritans, admitting in a letter to Calvin that they brought the "Admonition" before the magistrates of Frankfort as "a book which would supply their enemies with just ground for overturning the whole Church, and one which had added much oil to the flame of persecution in England,"

deny that they desired more than that Knox might be ordered to quit the place. The pa.s.sages selected as treasonable in the "Admonition" do not include the prayer for a Jehu. They were enough, however, to secure the dismissal of Knox from Frankfort.

c.o.x had accepted the Order used by the French Protestant congregation, probably because it committed him and his party to nothing in England; however, Knox had no sooner departed than the anti-puritans obtained leave to use, without surplice, cross, and some other matters, the Second Prayer Book of Edward VI. In September the Puritans seceded, the anti- puritans remained, squabbling with the Lutherans and among themselves.

In the whole affair Knox acted the most open and manly part; in his "History" he declines to name the opponents who avenged themselves, in a manner so dubious, on his "Admonition." If they believed their own account of the mischief that it wrought in England, their denunciation of him to magistrates, who were not likely to do more than dismiss him, is the less inexcusable. They did not try to betray him to a body like the Inquisition, as Calvin did in the case of Servetus. But their conduct was most unworthy and unchivalrous. {58}

CHAPTER VII: KNOX IN SCOTLAND: LETHINGTON: MARY OF GUISE: 1555-1556

Meanwhile the Reformer returned to Geneva (April 1555), where Calvin was now supreme. From Geneva, "the den of mine own ease, the rest of quiet study," Knox was dragged, "maist contrarious to mine own judgement," by a summons from Mrs. Bowes. He did not like leaving his "den" to rejoin his betrothed; the lover was not so fervent as the evangelist was cautious.

Knox had at that time probably little correspondence with Scotland. He knew that there was no refuge for him in England under Mary Tudor, "who nowise may abide the presence of G.o.d's prophets."

In Scotland, at this moment, the Government was in the hands of Mary of Guise, a sister of the Duke of Guise and of the Cardinal. Mary was now aged forty; she was born in 1515, as Knox probably was. She was a tall and stately woman; her face was thin and refined; Henry VIII., as being himself a large man, had sought her hand, which was given to his nephew, James V. On the death of that king, Mary, with Cardinal Beaton, kept Scotland true to the French alliance, and her daughter, the fair Queen of Scots, was at this moment a child in France, betrothed to the Dauphin. As a Catholic, of the House of Lorraine, Mary could not but cleave to her faith and to the French alliance. In 1554 she had managed to oust from the Regency the Earl of Arran, the head of the all but royal Hamiltons, now gratified with the French t.i.tle of Duc de Chatelherault. To crown her was as seemly a thing, says Knox, "if men had but eyes, as a saddle upon the back of ane unrewly kow." She practically deposed Huntly, the most treacherous of men, from the Chancellorship, subst.i.tuting, with more or less reserve, a Frenchman, de Rubay; and d'Oysel, the commander of the French troops in Scotland, was her chief adviser.

[Picture of King James V and Mary of Guise: knox2.jpg]

Writing after the death of Mary of Guise, Knox avers that she only waited her chance "to cut the throats of all those in whom she suspected the knowledge of G.o.d to be, within the realm of Scotland." {60} As a matter of fact, the Regent later refused a French suggestion that she should peacefully call Protestants together, and then order a ma.s.sacre after the manner of the Bartholomew: itself still in the womb of the future. "Mary of Guise," says Knox's biographer, Professor Hume Brown, "had the instincts of a good ruler--the love of order and justice, and the desire to stand well with the people."

Knox, however, believed, or chose to say, that she wanted to cut all Protestant throats, just as he believed that a Protestant king should cut all Catholic throats. He attributed to her, quite erroneously and uncharitably, his own unsparing fervour. As he held this view of her character and purposes, it is not strange that a journey to Scotland was "contrairious to his judgement."

He did not understand the situation. Ferocious as had been the English invasion of Scotland in 1547, the English party in Scotland, many of them paid traitors, did not resent these "rebukes of a friend," so much as both the n.o.bles and the people now began to detest their French allies, and were jealous of the Queen Mother's promotion of Frenchmen.

There were not, to be sure, many Scots whom she, or any one, could trust.

Some were honestly Protestant: some held pensions from England: others would sacrifice national interests to their personal revenges and clan feuds. The Rev. the Lord James Stewart, Mary's b.a.s.t.a.r.d brother, Prior of St. Andrews and of Pittenweem, was still very young. He had no interest in his clerical profession beyond drawing his revenues as prior of two abbeys; and his nearness to the Crown caused him to be suspected of ambition: moreover, he tended towards the new ideas in religion. He had met Knox in London, apparently in 1552. Morton was a mere wavering youth; Argyll was very old: Chatelherault was a rival of the Regent, a compet.i.tor for the Crown and quite incompetent. The Regent, in short, could scarcely have discovered a Scottish adviser worthy of employment, and when she did trust one, he was the brilliant "chamaeleon," young Maitland of Lethington, who would rather betray his master cleverly than run a straight course, and did betray the Regent. Thus Mary, a Frenchwoman and a Catholic, governing Scotland for her Catholic daughter, the Dauphiness, with the aid of a few French troops who had just saved the independence of the country, naturally employed French advisers. This made her unpopular; her attempts to bring justice into Scottish courts were odious, and she would not increase the odium by persecuting the Protestants. The Duke's b.a.s.t.a.r.d brother, again, the Archbishop, sharing his family ambition, was in no mood for burning heretics. The Queen Mother herself carried conciliation so far as to pardon and reinstate such trebly dyed traitors as the notorious Crichton of Brunston, and she employed Kirkcaldy of Grange, who intrigued against her while in her employment. An Edinburgh tailor, Harlaw, who seems to have been a deacon in English orders, was allowed to return to Scotland in 1554. He became a very notable preacher. {62a}

Going from Mrs. Bowes's house to Edinburgh, Knox found that "the fervency" of the G.o.dly "did ravish him." At the house of one Syme "the trumpet blew the auld sound three days thegither," he informed Mrs.

Bowes, and Knox himself was the trumpeter. He found another lady, "who, by reason that she had a troubled conscience, delighted much in the company of the said John." There were pleasant sisters in Edinburgh, who later consulted Knox on the delicate subject of dress. He was more tolerant in answering them than when he denounced "the stinking pride of women" at Mary Stuart's Court; admitting that "in clothes, silks, velvets, gold, and other such, there is no uncleanness," yet "I cannot praise the common superfluity which women now use in their apparel." He was quite opposed, however, to what he pleasingly calls "correcting natural beauty" (as by dyeing the hair), and held that "farthingales cannot be justified."

On the whole, he left the sisters fairly free to dress as they pleased.

His curious phrase, {62b} in a letter to a pair of sisters, "the prophets of G.o.d are often impeded to pray for such as carnally they love unfeignedly," is difficult to understand. We leave it to the learned to explain this singular limitation of the prophet, which Knox says that he had not as yet experienced. He must have heard about it from other prophets.

Knox found at this time a patron remarkable, says Dr. M'Crie, "for great respectability of character," Erskine of Dun. Born in 1508, about 1530 he slew a priest named Thomas Froster, in a curiously selected place, the belfry tower of Montrose. n.o.body seems to have thought anything of it, nor should we know the fact, if the record of the blood-price paid by Mr.

Erskine to the priest's father did not testify to the fervent act. Six years later, according to Knox, "G.o.d had marvellously illuminated"

Erskine, and the mildness of his nature is frequently applauded. He was, for Scotland, a man of learning, and our first amateur of Greek. Why did he kill a priest in a bell tower!

In the winter or autumn of 1555, Erskine gave a supper, where Knox was to argue against crypto-protestantism. When once the Truth, whether Anglican or Presbyterian, was firmly established, Catholics were compelled, under very heavy fines, to attend services and sermons which they believed to be at least erroneous, if not blasphemous. I am not aware that, in 1555, the Catholic Church, in Scotland, thus vigorously forced people of Protestant opinions to present themselves at Ma.s.s, punishing nonconformity with ruin. I have not found any complaints to this effect, at that time. But no doubt an appearance of conformity might save much trouble, even in the lenient conditions produced by the character of the Regent and by the political situation. Knox, then, discovered that "divers who had a zeal to G.o.dliness made small scruple to go to the Ma.s.s, or to communicate with the abused sacraments in the Papistical manner." He himself, therefore, "began to show the impiety of the Ma.s.s, and how dangerous a thing it was to communicate in any sort with idolatry."

Now to many of his hearers this essential article of his faith--that the Catholic doctrine of the Eucharist and form of celebration were "idolatry"--may have been quite a new idea. It was already, however, a commonplace with Anglican Protestants. Nothing of the sort was to be found in the _first_ Prayer Book of Edward VI.; broken lights of various ways of regarding the Sacrament probably played, at this moment, over the ideas of Knox's Scottish disciples. Indeed, their consciences appear to have been at rest, for it was _after_ Knox's declaration about the "idolatrous" character of the Ma.s.s that "the matter began to be agitated from man to man, the conscience of some being afraid."

To us it may seem that the sudden denunciation of a Christian ceremony, even what may be deemed a perverted Christian ceremony, as sheer "idolatry," equivalent to the worship of serpents, bulls, or of a foreign Baal in ancient Israel--was a step calculated to confuse the real issues and to provoke a religious war of ma.s.sacre. Knox, we know, regarded extermination of idolaters as a counsel of perfection, though in the Christian scriptures not one word could be found to justify his position.

He relied on texts about ma.s.sacring Amalekites and about Elijah's slaughter of the prophets of Baal. The Ma.s.s was idolatry, was Baal worship; and Baal worshippers, if recalcitrant, must die.

These extreme unchristian ideas, then, were new in Scotland, even to "divers who had a zeal to G.o.dliness." For their discussion, at Erskine of Dun's party, were present, among others, Willock, a Scots preacher returned from England, and young Maitland of Lethington. We are not told what part Willock took in the conversation. The arguments turned on biblical a.n.a.logies, never really coincident with the actual modern circ.u.mstances. The a.n.a.logy produced in discussion by those who did not go to all extremes with Knox did not, however, lack appropriateness.

Christianity, in fact, as they seem to have argued, did arise out of Judaism; retaining the same G.o.d and the same scriptures, but, in virtue of the sacrifice of its Founder, abstaining from the sacrifices and ceremonial of the law. In the same way Protestantism arose out of mediaeval Catholicism, retaining the same G.o.d and the same scriptures, but rejecting the mediaeval ceremonial and the mediaeval theory of the sacrifice of the Ma.s.s. It did not follow that the Ma.s.s was sheer "idolatry," at which no friend of the new ideas could be present.

As a proof that such presence or partic.i.p.ation was not unlawful, was not idolatry, in the existing state of affairs, was adduced the conduct of St. Paul and the advice given to him by St. James and the Church in Jerusalem (Acts xxi. 18-36). Paul was informed that many thousands of Jews "believed," yet remained zealous for the law, the old order. They had learned that Paul advised the Jews in Greece and elsewhere not to "walk after the customs." Paul should prove that "he also kept the law."

For this purpose he, with four Christian Jews under a vow, was to purify himself, and he went into the Temple, "until that an offering should be offered for every one of them."