in the afternoon. Next day the Council proclaimed that, till the Estates
assembled and deliberated, no innovation should be made in the religion
"publicly and universally standing." The Queen's servants and others
from France must not be molested--on pain of death, the usual empty
threat. They were assaulted, and nobody was punished for the offence.
Arran alone made a protest, probably written by Knox. Who but Knox could
have written that the Mass is "much more abominable and odious in the
sight of God" than murder! Many an honest brother was conspicuously of
the opinion which Arran's protest assigned to Omnipotence. Next Sunday
Knox "thundered," and later regretted that "I did not that I might have
done" (caused an armed struggle?), . . . "for God had given unto me
credit with many, who would have put into execution God's judgments if I
would only have consented thereto." Mary might have gone the way of
Jezebel and Athaliah but for the mistaken lenity of Knox, who later
"asked God's mercy" for not being more vehement. In fact, he rather
worked "to slokin that fervency." {195} Let us hope that he is forgiven,
especially as Randolph reports him extremely vehement in the pulpit. His
repentance was publicly expressed shortly before the murder of Riccio.
(In December 1565, probably, when the Kirk ordered the week's fast that,
as it chanced, heralded Riccio's doom.) Privately to Cecil, on October
7, 1561, he uttered his regret that he had been so deficient in zeal.
Cecil had been recommending moderation. {196}

On August 26, Randolph, after describing the intimidation of the priest,
says "John Knox thundereth out of the pulpit, so that I fear nothing so
much as that one day he will mar all. He ruleth the roast, and of him
all men stand in fear." In public at least he did not allay the wrath of
the brethren.

On August 26, or on September 2, Knox had an interview with the Queen,