and Scotland. He had learned from a French courtier with whom he had formed acquaintance that the princes of Lorraine, in concert with their sister the queen regent of Scotland, were hatching a scheme to set up the claim of the young queen of Scots to the throne of England and to denounce Elizabeth as a bastard and a heretic. In order to the accomplishment of this design they intended first to suppress the reformation in Scotland and then proceed to the subjugation of England. Wishful to communicate this important intelligence to the English government, Knox desired permission to visit England on his way home; but the mind of Elizabeth having been prejudiced against him, not only by his book on female government, but also by the slanderous accusations of some of the returned exiles, who represented him as an enemy to her person, he was prohibited from setting foot on English soil. Swallowing this rebuff as well as his irritable temper would allow, he sailed direct for Leith, where he arrived on the 2nd of May, 1559.

On his arrival he found the country in an extremely critical state. The queen regent having accomplished her ambitious designs, and assured of military succours from France, had thrown off her disguise, concluded a treaty with the clergy, and proclaimed her intention of forcibly suppressing the reformed religion. A proclamation appeared in her name prohibiting divine worship in any other way than according to the authorised standards; and the reformed preachers were summoned to appear before her justiciary court at Stirling. Undeterred by the fulminations which were launched against him as soon as his arrival was known, Knox resolved to appear at the trial of the accused preachers and assist them in their defence. In the company of a large number of protestant lords and gentlemen he proceeded as far as Perth on the way to Stirling; but the regent, alarmed at the approach of such formidable numbers, began to temporise, and by promising to put a stop to the trial induced many of the protestants to return to their homes. But when the day of trial came the names of the preachers were read over by her order, and as they did not appear they were outlawed. On the day that intelligence of this perfidious transaction reached Perth, Knox, who still continued in that town, preached a sermon on the idolatry of the mass and of image worship. The congregation had quietly separated, and only a few persons loitered in the church, when one of the priests, as if in contempt of the doctrine which had just been preached, uncovered a rich altar piece adorned with images, and proceeded to celebrate mass. A young man standing by, feeling annoyed at impudence of the priest, uttered some expressions of dissatisfaction, which led the priest to strike him. Irritated with the blow, the youth seized a stone and flung it at the priest, but, missing its

object, it struck the altar and broke one of the images. By this time the bystanders became excited; their sympathies were with the young man; they joined in the affray, and in a few seconds. the priest had fled, the altar was upset, and all the ornaments of the church were torn down and trampled in the dust. This hubbub soon collected a crowd of disorderly persons, who, by a sudden impulse, flew to the monasteries of the town and ere they could be appeased the costly houses of the friars and monks were laid in ruins. This tumult displeased Knox, for whatever might be his opinion with regard to the destruction of the haunts and monuments of idolatry, he certainly did not wish the work to be wrought in this disorderly manner.

On discovering the perfidious character and hostile intentions of the regent, the leading Protestants formed themselves into an association, known by the name of The Congregation, and, in harmony with the feudal ideas then prevalent in Scotland, resolved to abolish popery, and establish the protestant worship in all places to which their authority extended, and where the people generally were friendly to the design. Pursuant to this resolution two noblemen of some influence at St. Andrews, made an appointment with Knox to meet in that city and there make the first public attempt to establish the reformed worship. They met accordingly; but when the archbishop heard that Knox intended to preach in the cathedral, he collected an armed force, and sent him information that if he appeared in the pulpit he would order the soldiers to shoot him. The retinue of the nobleman who accompanied Knox was small, the queen lay with an army at a short distance, and the disposition of the inhabitants was uncertain. On these grounds Knox was earnestly dissuaded from attempting to preach in the cathedral, as his own life and that of his friends might be sacrificed. The firmness and intrepidity which he displayed on this occasion rendered important service to the reformed cause. "I can take God to witness," he said, "that I never preached in contempt of any man, or to hurt any earthly creature; but to delay to preach next day, unless forcibly hindered, I cannot in conscience agree. As for the fear of danger that may come to me, let no man be solicitous, for my life is in the custody of him whose glory I seek. I desire the hand or weapon of no man to defend me.' Accordingly he appeared in the pulpit next day, and preached without the slightest interruption to a numerous assembly including many of the clergy. On the three following days, also, he preached in the same place with such effect that the magistrates and inhabitants unanimously agreed to set up the reformed worship. The example of St. Andrews operated with magical effect all over the kingdom, especially in the principal towns; the churches were

purged of their popish trumpery, the monasteries were overthrown, and the reformation was publicly sanctioned.

Convinced that the regent conspired against their lives and liberties, and that no hope remained of the country enjoying repose while she swayed supreme authority, the lords of the congregation resolved, after solemn deliberation, to depose her from the regency until such time as a free parliament should meet. The civil war which had commenced before this transaction, now assumed a more distinct and serious form. Had the reformers been only opposed by the domestic power of the regent they would speedily, and without foreign aid, have brought the war to a close, for they were decidedly the more numerous and influential party. But the queen was backed by the power of France, from whence a considerable body of disciplined troops had already joined her : the protestant lords were therefore obliged to apply to the court of England for assistance. Elizabeth saw it to be her interest to support the protestants; but not wishing to come to an open rupture with France she at first only aided them by private subsidies of money. Finding, however, that by the assistance of the French troops the regent had gained some successes, and that the reformers were becoming dispirited, she adopted a bolder line of policy. A fleet of English ships blocked the mouth of the Forth, preventing fresh succours arriving from France, and an English army, entering Scotland by Berwick, penetrated to Edinburgh. The regent, with her forces, was now shut up within the fortifications of Leith, whence, being seized with sudden illness, she was secretly conveyed to the Castle of Edinburgh, and shortly afterwards expired. Plenopotentiaries now arrived from France, who concluded a treaty with England, in which it was agreed that the French troops should be removed, and that the French government should refrain from interfering with the domestic interests of Scotland. In this manner the civil war terminated.

The reformation was now placed on what appeared to be a solid foundation; the nobility, with few exceptions, gave their adhesion to it; the sympathies of the great bulk of the people were decidedly in its favour; and it received a legal establishment by act of parliament. But fresh troubles were imminent. Francis, the husband of the young queen, dying about this time, she was invited by the protestant nobility to return from France and assume the reins of government into her own hands. Complying with this invitation she arrived in Scotland on the 19th of August, 1561. Mary was an extremely beautiful and a highly accomplished woman, but, of an imperious temper, addicted to pleasure and blindly devoted to the popish religion. The Scottish people were proud of their young queen, and on her arrival she met with a flattering reception; but circumstances soon transpired

to damp her joy. The deputies who had waited upon her in France with the invitation from the protestant lords were authorized to promise her nothing more than the private exercise of her religion; but at the instigation of her uncles who accompanied her she gave orders for the public celebration of mass in the chapel of Holyrood on the sabbath after her arrival. This proceeding, which could be regarded in no other light than as a wanton insult to the convictions of her subjects, enflamed their minds to a high pitch, and a riot would probably have followed had not Knox and other leading protestants calmed the excitement. Nevertheless his own mind was deeply wounded by the queen's conduct, and on the following sabbath while preaching on the evils of idolatry he said, that "one mass was more dreadful to him than if ten thousand armed enemies were landed in any part of the realm on purpose to suppress the whole religion." Besides the anxieties he felt for the common cause he had also grounds of apprehension as to his personal safety. Before leaving France the queen's mind was imbittered against him; he had been represented to her as the ringleader of her turbulent subjects, as an enemy to female government, and as an enflamatory demagogue; and in conversation with her friends she had avowed her determination of making a public example of him by having him severely punished.

A few days after her arrival in Scotland the queen had a long interview with Know, in which, among other serious charges, she accused him of writing a book against her just authority. In reply, he acknowledged that he had written the book which seemed to have offended her majesty, and was willing that the learned should judge of it. He understood that an Englishman had written against it, but he had not read his work. If the author had confuted his arguments and established the contrary opinion, he would confess his error; but to that hour he continued to think himself able to maintain the proposition affirmed in that book against any ten men in Europe. "You think, then, I have no just authority," said the queen. "Please your majesty," replied he, "learned men have in all ages had their judgments free, and most commonly disagreeing with the common judgment of the world; notwithstanding, they themselves have lived in the common society with others, and have borne patiently with the errors and imperfections which they could not amend. Even so, madam, am I content to do." He added that his sentiments on that subject should be confined to his own breast, and that his book had been written, not against her majesty, but against Mary of England. "But ye speak of women in general," said the queen. "Most true it is, madam," replied the reformer, "yet it appeareth to me that wisdom should persuade your grace never to raise trouble for that which to this day has not troubled your majesty, neither in person nor authority. If I had

intended to trouble your majesty's estate, because you are a woman, I would have chosen a time more convenient for that purpose than I can do now, when your presence is within the realm." Changing the subject, she accused him of persuading the people to receive a religion different from the one sanctioned by their princes. After he had justified his conduct on this point by adducing numerous examples from the Scriptures, the queen said, "Then you think that subjects, having the power, may resist their princes ?" 66 If princes exceed their bounds," said the reformer, "no doubt they may be resisted by force. For no greater honour or obedience is to be given to princes than God has required to be given to father and mother. But the father may be struck with frenzy, in which he would slay his children. Now, madam, if the children arise, join together, apprehend the father, take the sword from him, bind his hands, and keep him in prison till the frenzy be over, think you, madam, that the children do any wrong? Even so, madam, is it with princes who would murder the children of God who are subject to them. Their blind zeal is nothing but a mad frenzy ; therefore to take the sword from them, to bind their hands, and to cast them into prison till they be brought to a more sober mind, is no disobedience to princes, but just obedience, because it agreeth with the will of God." This bold answer struck the queen with stupor, her countenance changed, and for some time she remained speechless. Recovering herself, she said, "Well, then, I perceive my subjects shall obey you and not me, and will do what they please, and not what I command; and so I must be subject to them and not they to me." "God forbid," said the reformer, "that I should ever take upon me to command any to obey me, or to set subjects at liberty to do what pleases them. But my travail is that both princes and subjects may obey God. And think not, madam, that wrong is done you when you are required to be subject to God. This subjection is the greatest dignity that flesh can get on the face of the earth; for it shall lead them to everlasting glory." After touching upon some other subjects the queen and the reformer separated mutually dissatisfied.

In the month of May following Knox had a second interview with her majesty, occasioned by some of her flaterers informing her that in one of his sermons he had passed certain severe strictures on the revelries held at the palace, and had not spared her own character. On appearing before her majesty she charged him with speaking of her in a manner calculated to bring her under the contempt and hatred of her subjects. On being allowed to answer for himself, he told the queen that her majesty had been treated as persons usually were who neglected to attend the preaching of God's word and listened to the voice of flatterers. He was quite sure that if her majesty had been present to hear the sermon for herself, she