To remind such persons of the divine mandate to destroy all monuments of idolatry in the land of Canaan would be altogether insufferable, and might provoke, from some of them, a profane attack upon the authority from which it proceeded.To plead the example of the early Christians, in demolishing the temples and statues dedicated to pagan polytheism, would only awaken the keen regrets that are felt for the irreparable loss.[403] It would be still worse to refer to the apocalyptic predictions, which some have been so fanatical as to think were fulfilled in the miserable spoliation of that “great city,” which, under all its revolutions, has so eminently proved the nurse of the arts, and given encouragement to painters, statuaries, and sculptors, to “harpers, and musicians, and pipers, and trumpeters, and craftsmen of whatsoever craft,” who to this day have not forgotten their obligations to it, nor ceased to bewail its destruction. In any apology which I make for thereformers, I would alleviate instead of aggravating the distress which is felt for the loss of such valuable memorials of antiquity. It has been observed by high authority, that there are certain commodities which derive their principal value from their extreme rarity, and which, if found in great quantities, would cease to be sought after or prized.A nobleman of great literary reputation has, indeed, questioned the justness of this observation, so far as respects precious stones and metals.[404] But I flatter myself, that the noble author and the learned critic, however much they may differ as to public wealth, will agree that the observation is perfectly just, as applied to those commodities which constitute the wealth and engage the researches of the antiquary. With him rarity is always an essential requisite and primary recommendation. His property, like that of the possessor of the famous Sibylline books, does not decrease in value by the reduction of its quantity, but after the greater part has been destroyed, becomes still more precious. If the matter be viewed in this light, antiquarians have no reason to complain of the ravages of the reformers, who have left them such valuable remains, and placed them in that very state which awakens in their minds the most lively sentiments of the sublime and beautiful, by reducing them to—ruins.
But, to speak seriously, I would not be thought sogreat an enemy to any of the fine arts, as to rejoice at the wanton destruction of their models, ancient or modern, or to vindicate those, who, from ignorance and fanatical rage, may have excited the mob to such violence. But I am satisfied, that the charges usually brought against our reformers on this head are highly exaggerated, and in some instances altogether groundless. The demolition of the monasteries is, in fact, the only thing of which they can be fairly accused. Cathedral and parochial churches, and, in several places, the chapels attached to monasteries, were appropriated to the protestant worship; and, in the orders issued for stripping them of images, idolatrous pictures, and superstitious furniture, particular directions were given to avoid whatever might injure the buildings, or deface any of their ordinary decorations. It is true, that some churches suffered from popular violence during the ferment of the Reformation; and that others were dilapidated, in consequence of their most valuable materials being sold to defray the expenses of the war in which the protestants were involved; but the former will not be matter of surprise to those who have attended to the conduct of other nations in similar circumstances, and the latter will be censured by such persons only as are incapable of entering into the feelings of a people who were engaged in a struggle for their lives, their liberties, and their religion. Of all the charges thrown out against our reformers, the most ridiculous is, that, in their zeal against popery, they waged war against literature, by destroying the valuablebooks and records which had been deposited in the monasteries. The state of learning among the monks, at the era of the Reformation, was wretched, and their libraries poor; the only persons who patronized or cultivated literature in Scotland were protestants; and so far from sweeping away any literary monuments which remained, the reformers were disposed to search for them among the rubbish, and to preserve them with the utmost care.In this respect we have no reason to deprecate a comparison between our Reformation and that of England, notwithstanding the flattering accounts which have been given of the orderly and temperate manner in which the latter was conducted under the superintending control of the supreme powers.[405]
But, even although the irregularities committed in the progress of that work had been greater than have been represented, I must still reprobate the spirit which disposes persons to dwell with unceasing lamentation upon losses, which, in the view of an enlightened and liberal mind, will sink and disappear in the magnitude of the incalculable good which rose from the wreck of the revolution. What! do we celebrate, with public rejoicings, victories over the enemies of our country, in the gaining of which the lives of thousands of our fellow‑creatures have been sacrificed? and shall solemn masses and sad dirges, accompanied with direful execrations, be everlastingly sung, for the mangled members of statues, torn pictures,and ruined towers? Shall those who, by a display of the horrors of war, would persuade their countrymen to repent of a contest which had been distinguished with uncommon feats of valour, and crowned with the most brilliant success, be accused of a desire to tarnish the national glory? Shall the topics on which they insist, however forcible in themselves—the effusion of human blood, the sacking of cities, the devastation of fertile provinces, the ruin of arts and manufactures, and the intolerable burdens entailed even upon the victors themselves—be represented as mere commonplace topics, employed as a cover to disloyalty? And do not those who, at the distance of nearly three centuries, continue to wail evils of a far inferior kind which attended the Reformation, justly expose themselves to the suspicion of indifference and disaffection to a cause, in comparison with which all contests between rival kingdoms and sovereigns dwindle into insignificance? I will go farther, and say, that I look upon the destruction of these monuments as a piece of good policy, which contributed materially to the overthrow of the Roman catholic religion, and the prevention of its re‑establishment. It was chiefly by the magnificence of its temples, and the splendid apparatus of its worship, that the popish church fascinated the senses and imaginations of the people. A more successful method of attacking it, therefore, could not be adopted than the demolition of what contributed so much to uphold and extend its influence. There is more wisdom than many seem to perceive in the maxim whichKnox is said to have inculcated, “that the best way to keep the rooks from returning, was to pull down their nests.” In demolishing, or rendering uninhabitable, all those buildings which had served for the maintenance of the ancient superstition, (except what were requisite for the protestant worship,) the reformers only acted upon the principles of a prudent general, who dismantles or razes the fortifications which he is unable to keep, and which might afterwards be seized and employed against him by the enemy.Had they been allowed to remain in their former splendour, the popish clergy would not have ceased to indulge hopes, and to make efforts to be restored to them; occasions would have been taken to tamper with the credulous, and to inflame the minds of the superstitious; and the reformers might soon have found reason to repent their ill‑judged forbearance.[406]
Our Reformer was along with the forces of the Congregation when they faced the army of the regent inCupar‑moor;[407] he accompanied them on their expedition to Perth.[408] and in the end of June arrived with them at Edinburgh.[409] On the same day he preached in St Giles’s, and next day in the Abbey church. On the 7th of July, the inhabitants of the metropolis met in the Tolbooth, and made choice of him as their minister.With this choice, which was approved of by his brethren, he judged it his duty to comply, and immediately began his labours in the city.[410]
On their arrival at Edinburgh, the lords of the Congregation had sent deputies to Dunbar, to assure the queen that they had no intention of throwing off their allegiance, and to induce her to yield to reasonable terms of accommodation.As a preliminary, she agreed to release their ministers from the sentence of outlawry, and allow them to preach to those who chose to hear them.[411] Meanwhile, she was busily employed in endeavours to disunite her opponents. Having spun out the negotiations which they had opened with her, until she understood that the greater part of their forces had left them, she advanced suddenly with her army to Edinburgh.The protestants took up a position on the east side of Craigingate,[412] and resolved to defend the capital, though against superior forces;[413] but Leith having opened its gatesto her, and lord Erskine, who commanded the castle, threatening to fire upon them, they were forced to conclude a treaty, by which they agreed to leave Edinburgh.They stipulated, however, that the inhabitants should be left at liberty to use that form of worship which was most acceptable to them.[414] Knox would have remained with his congregation after the regent took possession of the city; but the nobles, knowing the value of his services, and the danger to which his life would be exposed, insisted on his accompanying them.[415] Willock, who was less obnoxious to the hatred of the court and clergy, was therefore substituted in his place; and the prudence and firmness which this preacher displayed in that difficult situation proved that he was not unworthy of the choice which had fallen on him. The regent was extremely anxious to have the Roman catholic service re‑established in the church of St Giles, and employed the earl of Huntly to persuade the citizens to declare in favour of the measure;but neither the authority of the queen, nor the entreaties which Huntly employed, both in private and at a public meeting called with that view, could prevail with them to swerve from their profession of the reformed religion, or to relinquish the right which was secured to them by the late treaty.[416] Although the Frenchsoldiers who had come to the regent’s assistance kept the city in alarm, and disturbed the protestant service,[417] Willock maintained his place; and in the month of August he administered the sacrament of the supper after the reformed manner in St Giles’s church.[418] The celebration of the popish worship was confined to the royal chapel and the church of Holyroodhouse, during the time that the capital was in the possession of the royal forces.[419]
In the month of August, a singular phenomenon was seen in the Abbey church. The archbishop of St Andrews appeared in the pulpit, and preached. If his grace did not acquit himself with great ability on the occasion, he at least behaved with becoming modesty.After discoursing for a short time, he requested the audience to excuse the defects of his sermon, as he had not been accustomed to the employment, and told them that he had provided a very skilful preacher to succeed him; upon which he concluded, and gave way to friar Black.[420]
On retiring from Edinburgh, Knox undertook a tour of preaching through the kingdom. The wide field which was before him, the interesting situation in which he was placed, the dangers by which he was surrounded, and the hopes which he cherished, increased the ardour of his zeal, and stimulated him to extraordinary exertions both of body and mind. Within less than two months, he travelled over a greatpart of Scotland. He visited Kelso, and Jedburgh, and Dumfries, and Ayr, and Stirling, and Perth, and Brechin, and Montrose, and Dundee, and returned to St Andrews. This itinerancy had great influence in diffusing the knowledge of the truth, and in strengthening the protestant interest. The attention of the nation was aroused; their eyes were opened to the errors by which they had been deluded;and they panted for a continued and more copious supply of the word of life, which they had once been permitted to taste, and had felt so refreshing to their souls.[421] I cannot better describe the emotions which this success excited in Knox’s breast, than by quoting from the familiar letters which he wrote at intervals snatched from his constant employment.
“Thus far hath God advanced the glory of his dear Son among us,” says he, in a letter written from St Andrews, on the 23d of June. “O! that my heart could be thankful for the superexcellent benefit of my God. The long thirst of my wretched heart is satisfied in abundance that is above my expectation; for now forty days and more hath my God used my tongue, in my native country, to the manifestation of his glory. Whatsoever now shall follow as touching my own carcass, his holy name be praised. The thirst of the poor people, as well as of the nobility, here, is wondrous great; which putteth me in comfort, that Christ Jesus shall triumph here in the north andextreme parts of the earth for a space.” In another letter, dated the 2d of September, he says: “Time to me is so precious, that with great difficulty can I steal one hour in eight days, either to satisfy myself, or to gratify my friends.I have been in continual travel since the day of appointment;[422] and, notwithstanding the fevers have vexed me, yet have I travelled through the most part of this realm, where (all praise to His blessed Majesty!) men of all sorts and conditions embrace the truth. Enemies we have many, by reason of the Frenchmen who lately arrived, of whom our papists hope golden hills.As we be not able to resist, we do nothing but go about Jericho, blowing with trumpets, as God giveth strength, hoping victory by his power alone.”[423]
Soon after his arrival in Scotland, he wrote for his wife and family, whom he had left behind him at Geneva. On the 13th of June, Mrs Knox and her mother were at Paris, and applied to Sir Nicholas Throkmorton, the English ambassador, for a safe conduct to pass into England. Throkmorton, who by this time had penetrated the counsels of the French court, not only granted this request, but wrote a letter to Elizabeth, in which he urged the propriety of overlooking the offence which Knox had given by his publication against female government, and ofconciliating him by the kind treatment of his wife;seeing he was in great credit with the lords of the Congregation, had been the principal instrument in producing the late change in Scotland, and was capable of doing essential service to her majesty.[424] Accordingly, Mrs Knox came into England, and, being conveyed to the borders by the directions of the court, reached her husband in safety, on the 20th of September.[425] Mrs Bowes, after remaining a short time in her native country, followed her daughter into Scotland, where she remained until her death.[426]