Twopenny Faith"). Administration of the Eucharist except by priests was
to be punished by excommunication. {98a} Knox himself desired _death_
for others than true ministers who celebrated the sacrament. {98b} His
"true ministers," about half-a-dozen of them at this time, of course came
under the penalty of the last statute.

He says, with the usual error, that _after_ peace was made between France
and England, on April 2, 1559 (the treaty of Cateau Cambresis), the
Regent "began to spew forth and disclose the latent venom of her double
heart." She looked "frowardly" on Protestants, "commanded her household
to use all abominations at Easter," she herself communicated, "and it is
supposed that after that day the devil took more violent and strong
possession in her than he had before . . . For incontinent she caused
our preachers to be summoned."

But _why_ did she summon the same set of preachers as before, for no old
offence? The Regent, says the "Historie," made proclamation, during the
Council (as the moderate Reformers had asked her to do), "that no manner
of person should . . . preach or minister the sacraments, except they
were admitted by the Ordinary or a Bishop on no less pain than death."
The Council, in fact, made excommunication the penalty. Now it was for
ministering the sacrament after the proclamation of March 13, for
preaching heresy, and stirring up "seditions and tumults," that Methuen,
Brother John Christison, William Harlaw, and John Willock were summoned
to appear at Stirling on May 10, 1559. {99a}

How could any governor of Scotland abstain from summoning them in the
circumstances? There seems to be no new suggestion of the devil, no
outbreak of Guisian fury. The Regent was in a situation whence there was
no "outgait": she must submit to the seditions and tumults threatened in