I can see no explanation of Knox’s conduct, except that he and his friends pacified their consciences by persuading themselves that non-official words of Huntly and Chatelherault (whatever these words may have been), spoken after “all was agreed upon,” cancelled the treaty with the Regent, became the real treaty, and were binding on the Regent! Thus Knox or Kirkcaldy, or both, by letter; and Knox later, orally in conversation with Croft, could announce false terms of treaty. So great, if I am right, is a good man’s power of self-persuasion! I shall welcome any more creditable theory of the Reformer’s behaviour, but I can see no alternative, unless the Lords lied to Knox.
That the French should be driven out was a great point with Cecil, for he was always afraid that the Scots might slip back from the English to the old French alliance. On July 28, after the treaty of July 24, but before he heard of it, he insisted on the necessity of expelling the French, in a letter to the Reformers. [{149a}] He “marvels that they omit such an opportunity to help themselves.” He sent a letter of vague generalities in answer to their petitions for aid. When he received, as he did, a copy of the terms of the treaty of July 24, in French, he would understand.
As further proof that Cecil was told what Knox and Kirkcaldy should have known to be untrue, we note that on August 28 the Regent, weary of the perpetual charges of perfidy anew brought against her, “ashamed not,” writes Knox, to put forth a proclamation, in which she asserted that nothing, in the terms of July 23-24, forbade her to bring in more French troops, “as may clearly appear by inspection of the said Appointment, which the bearer has presently to show.” [{149b}]
Why should the Regent have been “ashamed” to tell the truth? If the bearer showed a false and forged treaty, the Congregation must have denounced it, and produced the genuine document with the signatures. Far from that, in a reply (from internal evidence written by Knox), they admit, “neither do we here [{149c}] allege the breaking of the Appointment made at Leith (which, nevertheless, has manifestly been done), but”—and here the writer wanders into quite other questions. Moreover, Knox gives another reply to the Regent, “by some men,” in which they write “we dispute not so much whether the bringing in of more Frenchmen be violating of the Appointment, which the Queen and her faction cannot deny to be manifestly broken by them in more cases than one,” in no way connected with the French. One of these cases will presently be stated—it is comic enough to deserve record—but, beyond denial, the brethren could not, and did not even attempt to make out their charge as to the Regent’s breach of truce by bringing in new, or retaining old, French forces.
Our historians, and the biographers of Knox, have not taken the trouble to unravel this question of the treaty of July 24. But the behaviour of the Lords and of Knox seems characteristic, and worthy of examination.
It is not argued that Mary of Guise was, or became, incapable of worse than dissimulation (a case of forgery by her in the following year is investigated in Appendix B). But her practices at this time were such as Knox could not throw the first stone at. Her French advisers were in fact “perplexed,” as Throckmorton wrote to Elizabeth (August 8). They made preparations for sending large reinforcements: they advised concession in religion: they waited on events, and the Regent could only provide, at Leith (which was jealous of Edinburgh and anxious to be made a free burgh), a place whither she could fly in peril. Meantime she would vainly exert her woman’s wit among many dangers.
Knox, too, was exerting his wit in his own way. Busied in preaching and in acting as secretary and diplomatic agent to the Congregation as he was, he must also have begun in or not much later than August 1559, the part of his “History” first written by him, namely Book II. That book, as he wrote to a friend named Railton [{150}] on October 23, 1559 (when much of it was already penned), is meant as a defence of his party against the charge of sedition, and was clearly intended (we reiterate) for contemporary reading at home and abroad, while the strife was still unsettled. This being so, Knox continues his policy of blaming the Regent for breach of the misreported treaty of July 24: for treachery, which would justify the brethren’s attack on her before the period of truce (January 10, 1559) ran out.
One clause, we know, secured the Reformers from molestation before that date. Despite this, Knox records a case of “oppressing” a brother, “which had been sufficient to prove the Appointment to be plainly violated.” Lord Seton, of the Catholic party, [{151a}] “broke a chair on Alexander Whitelaw as he came from Preston (pans) accompanied by William Knox . . . and this he did supposing that Alexander Whitelaw had been John Knox.”
So much Knox states in his Book II., writing probably in September or October 1559. But he does not here say what Alexander Whitelaw and William Knox had been doing, or inform us how he himself was concerned in the matter. He could not reveal the facts when writing in the early autumn of 1559, because the brethren were then still taking the line that they were loyal, and were suffering from the Regent’s breaches of treaty, as in the matter of the broken chair.
The sole allusion here made by Knox to the English intrigues, before they were manifest to all mankind in September, is this, “Because England was of the same religion, and lay next to us, it was judged expedient first to prove them, which we did by one or two messengers, as hereafter, in its own place, more amply shall be declared.” [{151b}] He later inserted in Book III. some account of the intrigues of July-August 1559, “in its own place,” namely, in a part of his work occupied with the occurrences of January 1560. [{152a}]