essary to guard the
church, where there was a tempting tabernacle, "beutyfull to the eie."

The Lords and the whole brethren "refused such appointment" . . . says
Knox to Mrs. Locke; they would not "suffer idolatrie to be maintained in
the bounds committed to their charge." {126a} To them liberty of
conscience from the first meant liberty to control the consciences and
destroy the religion of all who differed from them. An eight days' truce
was made for negotiations; during the truce neither party was to
"enterprize" anything. Knox in his "History" does not mention an attack
on the monastery of Lindores during the truce. He says that his party
expected envoys from the Regent, as in the terms of truce, but perceived
"her craft and deceit." {126b}

In fact, the brethren were the truce-breakers. Knox gives only the
assurances signed by the Regent's envoys, the Duke of Chatelherault and
d'Oysel. They include a promise "not to invade, trouble, or disquiet the
Lords," the reforming party. But, though Knox omits the fact, the
Reformers made a corresponding and equivalent promise: "That the
Congregation should enterprise nothing nor make no invasion, for the
space of six days following, for the Lords and principals of the
Congregation read the rest on another piece of paper." {126c}

The situation is clear. The two parties exchanged assurances. Knox
prints that of the Regent's party, not that, "on another piece of paper,"
of the Congregation. They broke their word; they "made invasion" at
Lindores, during truce, as Knox tells Mrs. Locke, but does not tell the
readers of his "History." {127a} It is true that Knox was probably
preaching at St. Andrews on June 13, and was not present at Cupar Muir.
But he could easily have ascertained what assurances the Lords of the
Congregation "read from another piece of paper" on that historic waste.
{127b}

CHAPTER XI: KNOX'S INTRIGUES, AND HIS ACCOUNT OF THEM, 1559

The Reformers, and Knox as their secretary and historian, had now reached
a very difficult and delicate point in their labours. Their purpose was,
not by any means to secure toleration and freedom of conscience, but to
extirpate the religion to which they were opposed. It was the religion
by law existing, the creed of "Authority," of the Regent and of the King
and Queen whom she represented. The position of the Congregation was
therefore essentially that of rebels, and, in the state of opinion at the
pe