The jurisdiction of the Pope was abolished, and the bishops were forbidden to act under his instructions; all previous Acts of Parliament contrary to God's word or to the confession of faith as now approved were declared null and void; and all persons were forbidden to celebrate or to hear Mass under pain of confiscation of their goods for the first offence, banishment for the second, and death for the third.[20]
/The Book of Discipline/ which contained an exposition of the ecclesiastical policy of the Scottish Reformers was compiled by Knox and his companions. It dealt with the preaching of the Scriptures, the two sacraments Baptism and the Eucharist, the suppression of religious houses of all kinds, the election and appointment of ministers, elders and deacons, and with the means to be provided for their support and for the maintenance of education. Though the separate congregations were left more or less free regarding the kind of religious service that should be followed, the Book of Common Prayer formerly accepted in Scotland was abolished to make way for the Calvinistic Book of Common Order. In the general assemblies of the reformed Church (December 1560-May 1561) decrees were issued for the destruction of the religious houses and of all signs of idolatry, and individuals were appointed to see that these decrees were put into immediate execution.[21]
Both parties in Scotland turned instinctively to their queen. Mary had been married in 1558, and in 1559 her husband succeeded to the throne of France under the title of Francis II. A minister was dispatched to inform her of the proceedings in Parliament, but she refused to confirm the terms of the treaty with England, or to sanction the changes that had been decreed. The death of her husband Francis II.
(1560) threw her into great grief and forced her to consider the question of returning at once to her kingdom. She believed that many of those who opposed her previously, lest Scotland should become a French province, might now abandon their league with Elizabeth, and welcome home their own lawful sovereign. Nor was there anything at this time to indicate that Mary had any intention of playing the part of a champion of Catholicism,[22] or of running the risk of forfeiting her throne in Scotland or her claims to the English crown by undertaking a campaign against the new religion. Her years of residence at the French court, where religious interests were only too often sacrificed to political designs, could not fail to have produced their natural effect. In February 1561 she sent commissioners to assure the lords of her forgiveness for what they had done, and to empower the Duke of Chatelherault and others to convoke a Parliament in her name. At a meeting of the nobles held in January 1561 her natural brother, Lord James Stuart, was deputed by the lords to offer Mary their allegiance, while the Catholic party including the Earls of Huntly, Atholl, Crawford, Sutherland, and some bishops, dispatched a messenger to warn her against the Congregation, and to place at her disposal a strong force in case she decided to land in the north. But Mary, distrusting the motives of Huntly and his friends, treated their offers of assistance with neglect, and welcomed as her saviour and friend the man who even then was not unwilling to act as a spy on his sister and his queen at the bidding of Elizabeth. Mary's selection of him as her trusted adviser boded ill for the future of her reign.
At last with a heavy heart Mary determined to leave the country of her adoption. As she was unwilling to confirm the treaty with England in its entirety and to renounce her claims to the English throne, Elizabeth refused to grant passports through England, but under the shelter of a thick mist Mary succeeded in eluding all danger of capture and landed safely at Leith (Aug. 1561). From the people generally she received an enthusiastic welcome, but, when on the following Sunday she insisted that Mass should be celebrated in the private chapel of Holyrood, it required all the efforts of her brother to prevent a riot. Knox and his brethren denounced such idolatrous conduct as intolerable, and bewailed the misfortunes that God must inevitably pour out upon the country in punishment for so grievous a crime. A few days later Mary issued a proclamation announcing that no change would be made in the religious settlement without the consent of Parliament, but that in the meantime no attempt should be made to interfere with her household. A new privy council was appointed, in which the two principal members were Lord James Stuart and Maitland, Lord of Lethington, both equally untrustworthy. None of the Catholic bishops was offered a seat at the council board, and the Catholic lords were represented only by the Earls of Huntly and Argyll. Ageneral assembly of the Reformers was held at Edinburgh (1561), which succeeded in securing a share of the ecclesiastical endowments, and another in 1562, which appointed John Craig as the assistant of Knox in Edinburgh. For so far Mary could do little for her co-religionists in Scotland, nor indeed does it appear that any serious effort was made in that direction. Still her own example was not without its effect. Several of the waverers especially in Edinburgh seem to have returned to the Church. Pius IV., who was anxious to learn the true state of affairs, commissioned the Jesuit Nicholas de Gouda (Goudanus)to visit Scotland for the purpose of encouraging the queen and of inviting the bishops to assist at the Council of Trent. He arrived in Scotland (June 1561). After waiting six weeks in the house of a Catholic nobleman he secured a secret interview with the queen at Holyrood. With most of the bishops he was not even so successful.
