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175-176

nobility, which had far too much of its own
way during the long minorities of James V.
and Mary, the clergy were the great sup-
porters of order and of loyalty. Hence
the complete overthrow of
of the whole
Church system suited exactly the interests
of the most powerful of the nobility;
no toleration whatever was allowed to the
ancient rites of the Church; and it was with
great difficulty that Mary herself when she
came from France was allowed to have mass

in her own private chapel. A Papal legate 176-177 having come secretly to Scotland, she took an opportunity to receive him privately at Holyrood at a time when the whole court were listening elsewhere to the eloquence of John Knox. But the legate could not deliver personally a single brief to one of the Scottish bishops; for though two of them would gladly have conferred with him, they were afraid to do so. The queen, moreover, herself told him that she could give him no safe conduct, as she could neither prevent nor punish an attempt against his person which a document of the kind would, in fact, be sure to instigate by declaring in what character he had come.

181-185 186-187 187-188 188

Narratives of Scottish Catholics under Mary Stuart and James VI. Now first printed Nevertheless, the legate himself, Father from the Original Manuscripts in the Nicholas de Gouda, as the result of his Secret Archives of the Vatican and other observations, writes at this time to the Collections. Edited by William Forbes-general of his order: "There are still large Leith, S.J. (Edinburgh, Paterson.) THIS is a very interesting book, and though its revelations may not take careful students altogether by surprise, they are certainly a number of long cherished opinions and conventional views relating to the history of the Reformation. Consisting mainly of contemporary docu

calculated to shake

ments which have not hitherto seen the light, woven together with a certain amount of historical comment by the editor, it may almost be called a complete history of the Scottish Reformation from the Jesuit point of view. The editor is a member of the Society of Jesus, the writers of most of the letters and original documents in the volume were of the same order, and all of them were devout Catholics. The reader is thus warned from the outset, and is, of course, entitled to make in his own mind whatever allowance for bias he thinks ought justly to be made. The documents themselves are derived partly from the archives of the Society and of Stonyhurst and partly from the Vatican; so that, of course, they are entirely harmonious in the view they take of Scottish Presbyterianism and of the tyranny which it established. For our own part we will simply present this view to the reader, leaving to future inquirers to ascertain with what amount of qualification it is to be

received.

In brief, we may say that the united evidence of the various documents here printed will tend to make many persons question whether Protestantism was at the first, in Scotland, so strong and popular a movement as is commonly represented. That great corruption existed in the old Church and abases peculiar to Scotland, in degree if not in kind, is candidly admitted even by Mr. Forbes-Leith himself. On the other hand, on the eve of the Reformation the Church could boast of several prelates eminent alike for learning and virtue; and while the throne was in constant danger from a factious

numbers of Catholics among the people, and even amongst the nobility; whereas the heretics are inferior both in numbers and influence." If the queen could only be secured against an English invasion while taking steps to restore the old religion, matters might soon be redressed by her marrying some Catholic prince. Here, how ever, was the difficulty. The continental powers had each their own reasons for not interfering, besides that Scotland was too far away; while the Protestants had strong support from south of the Tweed. Mary was helpless. Her very confessor deserted her and returned to France, leaving her to fight with heresy by her own resources. alone she withstood the enemy to the utmost of her power. This was the picture Father Nicholas de Gouda drew of her situation.

Yet

sailed from Bordeaux and landed at Dundee, where he so frightened the minister by his arrival that the good man stopped short in his sermon and felt utterly unable to resume it. "He determined at once," writes Father Hay himself,

At the

"to take measures for preventing my coming being ever repeated. He therefore proposed to the magistrate that I should be detained at the inn, until the Royal Council had received information of my arrival in Scotland. little use, as the people were certain to assemble same time he felt that this alone would be of in large numbers to hear me, which, indeed, they had already expressed their intention of doing. He therefore secretly sent one of his boon companions to inform my host that the magistrates meant to detain me in custody. My host having communicated this piece of news to me, I exchanged my cloak for a coarse woollen plaid, such as the peasantry in Scotland commonly wear, and left the town instantly with a boy for my guide. I sent the lad back again to bring me a horse, for though the journey was not long, yet having been out of health, I found I was not strong enough to make it on foot. I had scarcely left the city when I encountered a number of persons of rank, and was questioned with much curiosity as to who I was, and where I came from. I would not reply till I had ascertained that I had got beyond the boundary of the jurisdiction of Dundee; and when they learnt drawing from the control of the magistrate, and that I was a man of education, that I was withthat the latter had threatened to detain me in custody at the suggestion of his minister, one of them asked whether I was a Jesuit. When I answered frankly that I was one of those whom they called Jesuits, he told me not to be under any uneasiness, and that the minister had better look out for himself, since my kinsmen lived close by, and would be sure to pay him out very handsomely for any wrong done to me. He inveighed sharply against the minister and invited

me to rest at his house. But as I was anxious to

push on to the north, I resolved to decline any invitation, however generous. On the evening of that day four municipal officers of the town came to look for me at the inn, and on hearing I had gone off, instead of taking this at all ill, they commended the conduct of my landlord highly. They quite understood they had gone as far as they durst without offending any of my clansmen; though, in order to avoid incurring suspicion from the chief ministers for neglect of their duty, they summoned into court the master of the vessel which had brought me to Scotland. He answered with great spirit that he had done nothing in opposition to the laws of the country, and had only brought to his native land a Scotchman who was almost worn out with sickness, was under no accusation of treason, and had no design of disturbing the tranquillity of that part of the country by simply coming to see his friends, with the hope of recovering his health. He said, 'If you want to bring him to trial you had better obtain an order from the King, and I will answer for his appearance if he is summoned before the Council.' Most of the sailors who defence with warmth when they heard that their had come with me from Bordeaux took up my minister threatened proceedings against me; and they roundly asserted that the members of our Society were far beyond the ministers in holiness of life, and if the question were to be decided by force of arms, many more would stand up for the Jesuits than for the ministers."

What happened at Dundee was but a sample of what happened elsewhere. All through this curious paper it is not the solitary Jesuit that stands in awe of the authorities of the land, but the authorities of the land that stand in fear of him and

consider how to circumvent him. The ministers obtained an order from the king