Chapter V: Appendix: Knox's Confession (4)

Master George, seeing their malicious and wicked intent, appealed from the Lord Cardinal to the Lord Governor, as to an indifferent and equal judge. The accuser, John Lauder, with hoggish voice answered, "Is not my Lord Cardinal the second person within this realm, Chancellor of Scotland, Archbishop of St. Andrews, Bishop of Mirepoix, Commendator of Arbroath, _Legatus Natus_, _Legatus a Latere_?" And so reciting as many titles of his unworthy honours as would have laden a ship, much sooner an ass,--"Is not he," quoth John Lauder, "an equal judge apparently to thee? Whom else desirest thou to be thy judge?"

This humble man answered, "I refuse not my Lord Cardinal, but I desire the Word of God to be my judge, and the Temporal Estate, with some of your Lordships, my auditors; because I am here my Lord Governor's prisoner." Whereupon the prideful and scornful people that stood by, mocked him, saying, "Such man, such judge!" speaking seditious and reproachful words against the Governor and other the nobles, meaning them also to be heretics. Incontinent, without delay, they would have given sentence upon Master George, and that without further process, had not certain men there counselled my Lord Cardinal to read again the articles, and to hear his answers thereupon, that the people might not complain of his wrongful condemnation.

Shortly declared, the following were the articles, with his answers, as far as they would give him leave to speak; for when he intended to mitigate their lesings[86] and show the manner of his doctrines, by and by they stopped his mouth with another article.

[86] Lying.

1. Thou, false heretic, runagate, traitor, and thief, deceiver of the people, despisest the holy Church, and in like case contemnest my Lord Governor's authority. And we know for surety that, when thou preachedst in Dundee, and wast charged by my Lord Governor's authority to desist, thou wouldest not obey, but persevered in the same. And therefore the Bishop of Brechin cursed thee, and delivered thee into the Devil's hand, and gave thee commandment that thou shouldest preach no more. Yet, notwithstanding, thou didst continue obstinately.--My Lords, I have read in the Acts of the Apostles, that it is not lawful, for the threats and menacings of men, to desist from the preaching of the Evangel. It is written, "We shall rather obey God than men." I have also read in the Prophet Malachi, "I shall curse your blessings, and bless your cursings, says the Lord:" believing firmly that He would turn your cursings into blessings.

2. Thou, false heretic, didst say that a priest standing at the altar saying Mass was like a fox wagging his tail in July.--My Lords, I said not so. These were my sayings. The moving of the body outward, without the inward moving of the heart, is nought else but the playing of an ape, and not the true serving of God; for God is a secret searcher of men's hearts. Therefore, who will truly adorn and honour God, he must in spirit and verity honour Him.

Then the accuser stopped his mouth with another article.

3. Thou, false heretic, preachest against the Sacraments, saying that there are not seven Sacraments.--My Lords, if it be your pleasure, I taught never of the number of the Sacraments, whether they were seven or eleven. So many as are instituted by Christ, and are shown to us by the Evangel, I profess openly. Except it be the Word of God, I dare affirm nothing.

4. Thou, false heretic, hast openly taught that auricular confession is not a blessed sacrament; and thou sayest that we should only confess to God, and to no priest.--My Lords, I say that auricular confession, seeing that it hath no promise of the Evangel, cannot be a sacrament. Of the confession to be made to God, there are many testimonies in Scripture; as when David saith, "I thought I would acknowledge my iniquity against myself unto the Lord; and He forgave the trespasses of my sins." Here, confession signifieth the secret knowledge of our sins before God. When I exhorted the people on this manner, I reproved no manner of confession. And further, St. James saith, "Acknowledge your sins one to another, and so let you to have peace amongst yourselves." Here the Apostle meaneth nothing of auricular confession, but that we should acknowledge and confess ourselves to be sinners before our brethren and before the world, and not esteem ourselves as the Grey Friars do, thinking themselves already purged.

When he had said these words, the horned bishops and their accomplices cried, and girned[87] with their teeth, saying, "See ye not what colours he hath in his speech, that he may beguile us, and seduce us to his opinion."

[87] Gnashed.

5. Thou, heretic, didst say openly, that it was necessary to every man to know and understand his baptism, and that it was contrary to general councils, and the estates of Holy Church.--My Lords, I believe there be none so unwise here that will make merchandise with a Frenchman, or any other unknown stranger, except he know and understand first the condition or promise made by the Frenchman or stranger. So, likewise, I would that we understood what things we promise in the name of the infant unto God in baptism. For this cause, I believe ye have confirmation.

Then said Master Bleiter, chaplain, that he had the devil within him, and the spirit of error. A child answered him, "The Devil cannot speak such words as yonder man doth speak."

6. Thou, false heretic, traitor, and thief, saidst that the Sacrament of the altar was but a piece of bread, baken upon the ashes, and nothing else; and all that is there done is but a superstitious rite against the commandment of God....--O Lord God! So manifest lies and blasphemies the Scripture doth not teach you. As concerning the Sacrament of the altar, my Lords, I never taught anything against the Scripture, which I shall, by God's grace, make manifest this day, I being ready therefor to suffer death.

The lawful use of the Sacrament is most acceptable unto God: the great abuse of it is very detestable unto Him. But what occasion they have to say such words of me, I shall shortly show your Lordships. I once chanced to meet with a Jew, when I was sailing upon the water of Rhine. I did inquire of him what was the cause of his pertinacity in not believing that the true Messias was come, considering that they had seen fulfilled all the prophecies which were spoken of Him; moreover, the prophecies taken away, and the sceptre of Judah. By many other testimonies of the Scripture, I vanquished him, and proved that Messias was come, whom they called Jesus of Nazareth. This Jew answered me, "When Messias cometh, he shall restore all things, and he shall not abrogate the Law, which was given to our fathers, as ye do. For why? we see the poor almost perish through hunger among you, yet you are not moved with pity towards them; but among us Jews, though we be poor, there are no beggars found. Secondly, it is forbidden by the Law to feign any kind of imagery of things in heaven above or in the earth beneath or in the sea under the earth, but one God only to honour: your sanctuaries and churches are full of idols. Thirdly, ye adore and worship a piece of bread baken upon the ashes, and say that it is your God." I have rehearsed here but the sayings of the Jew, which I never affirmed to be true.

Then the bishops shook their heads, and spat on the ground. What he meant to say further in this matter, they would not hear.

7. Thou, false heretic, didst say that extreme unction was not a sacrament.--My Lords, forsooth, I never taught anything of extreme unction in my doctrine, whether it was a sacrament or no.

8. Thou, false heretic, saidst that the holy water is not so good as wash, and such like. Thou contemnest conjuring, and sayest that Holy Church's cursing availeth not.--My Lords, as for holy water, of what strength it is, I never taught in my doctrine. Conjurings and exorcisms, if they were conformable to the Word of God, I would commend. But in so far as they are not conformable to the commandment and Word of God, I reprove them.

9. Thou, false heretic and runagate, hast said that every layman is a priest; and thou sayest that the Pope hath no more power than any other man.--My Lords, I taught nothing but the Word of God. I remember that I have read in some places in St. John and St. Peter, of whom one sayeth, "He hath made us kings and priests;" the other sayeth, "He hath made us the kingly priesthood." Wherefore, I have affirmed that any man, being cunning and perfect in the Word of God and the true faith of Jesus Christ, has his power given him from God, and that not by the power or violence of men, but by the virtue of the Word of God--the Word which is called the power of God, as St. Paul witnesseth evidently enough. And again I say that any unlearned man, not exercised in the Word of God, nor yet constant in his faith, of whatsoever estate or order he be, hath no power to bind or loose, seeing he lacketh the instrument by the which he bindeth or looseth, that is to say, the Word of God.

After he had said these words all the bishops laughed, and mocked him. When he beheld their laughing, "Laugh ye," saith he, "my Lords? Though these my sayings appear scornful and worthy of derision to your Lordships, they are nevertheless very weighty to me, and of a great value; because they stand not only upon my life, but also the honour and glory of God."

In the meantime many godly men, beholding the wodness[88] and great cruelty of the bishops, and the invincible patience of the said Master George, did greatly mourn and lament.

[88] Fury.

10. Thou, false heretic, saidst that a man hath no free will, but is like to the Stoics, who say that it is not in man's will to do anything, but that concupiscence and desire cometh of God, of whatsoever kind it be.--My Lords, I said not so, truly: I say that unto as many as believe in Christ firmly is given liberty, conformable to the saying of St. John, "If the Son make you free, then shall ye verily be free." Of the contrary, as many as believe not in Christ Jesus, they are bound servants of sin: "He that sinneth is bound to sin."

11. Thou, false heretic, sayest it is as lawful to eat flesh upon Friday, as on Sunday.--May it please your Lordships, I have read in the Epistles of St. Paul that "to the clean, all things are clean." Of the contrary, "To filthy men, all things are unclean." A faithful man, clean and holy, sanctifieth by the Word the creature of God; but the creature maketh no man acceptable unto God: so that a creature may not sanctify any impure and unfaithful man. But to the faithful man, all things are sanctified by the prayer of the Word of God.

After these sayings of Master George, all the bishops, with their accomplices, said, "What witness need we against him: hath he not openly here spoken blasphemy?"

12. Thou, false heretic, dost say that we should not pray to saints, but to God only. Say whether thou hast said this or no: say shortly.--For the weakness and the infirmity of the hearers, without doubt, plainly, saints should not be honoured or called upon. My Lords, there are two things worthy of note: the one is certain and the other uncertain. It is found plainly and certain in Scriptures that we should worship and honour one God, according to the saying of the first commandment, "Thou shall only worship and honour thy Lord God with all thy heart." But as to praying to and honouring of saints, there is great doubt among many, whether or no they hear invocation made unto them. Therefore, I exhorted all men equally in my doctrine that they should leave the unsure way, and follow the way which was taught us by our Master Christ: He only is our Mediator, and maketh intercession for us to God, His Father: He is the door, by which we must enter in: He that entereth not in by this door, but climbeth another way, is a thief and a murderer: He is the truth and life. There is no doubt but he that goeth out of this way shall fall into the mire; yea, verily, he is fallen into it already. This is the fashion of my doctrine, which I have ever followed. Verily, that which I have heard and read in the Word of God I taught openly and in no corners, and now ye shall witness the same, if your Lordships will hear me. I dare not be so bold as affirm anything unless it agree with the Word of God.

These sayings he rehearsed divers times.

13. Thou, false heretic, hast preached plainly that there is no purgatory, and that it is a feigned thing that any man, after this life, will be punished in purgatory.--My Lords, as I have oftentimes said heretofore, without express witness and testimony of Scripture, I dare affirm nothing. I have oft and divers times read over the Bible, and yet such a term found I never, nor yet any place of Scripture applicable thereto. Therefore, I was ashamed ever to teach of that which I could not find in Scripture.

Then said he to Master John Lauder, his accuser, "If you have any testimony of the Scripture, by the which ye may prove any such place, show it now before this audience." But that dolt had not a word to say for himself, but was as dumb as a beetle in that matter.

14. Thou, false heretic, hast taught plainly against the vows of monks, friars, nuns, and priests, saying that whosoever was bound by such vows did vow themselves to the state of damnation. Moreover, thou hast taught that it was lawful for priests to marry wives, and not to live sole.--Of sooth, my Lords, I have read in the Evangel that there are three kinds of chaste men: some are gelded from their mother's womb; some are gelded by men; and some have gelded themselves for the kingdom of heaven's sake: verily, I say, these men are blessed by the Scripture of God. But as many as have not the gift of chastity, nor yet for the Evangel have overcome the concupiscence of the flesh, and have vowed chastity, ye have experience, although I should hold my tongue, to what inconvenience they have vowed themselves.

When he had said these words, they were all dumb, thinking it better to have ten concubines, than one married wife.

15. Thou, false heretic and runagate, sayest that thou wilt not obey our General or Provincial Councils.--My Lords, I know not what your General Councils are. I never studied that matter; but gave my labours to the pure Word of God. Read here your General Councils, or else give me a book wherein they are contained, that I may read of them. If they agree with the Word of God, I will not disagree.

Then the ravening wolves became mad, and said, "Whereunto do we let him speak any further? Read forth the rest of the articles, and stay not upon them." Amongst these cruel tigers there was one false hypocrite, a seducer of the people, called John Scott, who, standing behind John Lauder's back, hasted him to read the rest of the articles, and not to tarry for Master George's witty and godly answers; "For we may not abide them," quoth he, "no more than the Devil may abide the sign of the Cross when it is named."

16. Thou, heretic, sayest, that it is vain to build to the honour of God costly churches, seeing that God remaineth not in churches made by men's hands, nor yet can God be in so little space, as betwixt the priest's hands.--My Lords, Solomon saith, "If the heaven of heavens cannot comprehend Thee, how much less this house that I have builded." And Job consenteth to the same sentence, saying, "Seeing that He is higher than the heavens, what canst thou build unto Him? He is deeper than the hell, then how shalt thou know Him? He is longer than the earth, and broader than the sea." God cannot be comprehended into one space, because He is infinite. These sayings notwithstanding, I never said that churches should be destroyed; but, on the contrary, I ever affirmed that churches should be sustained and upholden, and that the people should be congregated in them to hear the Word of God preached. Moreover, wheresoever there is the true preaching of the Word of God and the lawful use of the Sacraments, undoubtedly God is there Himself. Thus, both these sayings are true together. God cannot be comprehended into any one place: and, "Wheresoever there are two or three gathered in His name, there is He present in the midst of them."

Then said he to his accuser, "If thou thinkest any otherwise, then I say, show further thy reasons before this audience." He, without all reason, was dumb, and could not answer a word.

17. Thou, false heretic, contemnest fasting, and sayest thou shouldest not fast.--My Lords, I find that fasting is commanded in the Scripture; therefore I were a slanderer of the Gospel if I contemned fasting. Not only so, I have learned by experience that fasting is good for the health and conservation of the body. But God knoweth only who fasteth the true fast.

18. Thou, false heretic, hast preached openly, saying, that the souls of men shall sleep to the latter day of judgment, and shall not obtain life immortal until that day.--God, full of mercy and goodness, forgive him that sayeth such things of me. I wot and know surely, by the Word of God, that the soul of him that hath begun to have the faith of Jesus Christ and believeth firmly in Him, shall never sleep, but ever shall live an immortal life. That life is renewed in grace from day to day and augmented; nor shall it ever perish or have an end, but shall ever live immortal with Christ its Head. To this life, all that believe in Him shall come, and then shall remain in eternal glory. Amen.

When the bishops, with their accomplices, had accused this innocent man, in manner and form aforesaid, they incontinently condemned him to be burned as a heretic, not having respect to his godly answers and the true reasons which he alleged, nor yet to their own consciences. They thought, verily, that they should do to God good sacrifice, conformably to the sayings of Jesus Christ in the Gospel of St. John, chapter sixteen: "They shall excommunicate you; yea, and the time shall come that he which killeth you shall think that he hath done to God good service."

The following is the prayer of Master George. "O immortal God! how long shalt Thou suffer the wodness and great credulity of the ungodly to exercise their fury upon Thy servants, who do further Thy Word in this world. They desire to do the contrary, to choke and destroy the true doctrine and truth, whereby Thou hast showed Thee unto the world, which was all drowned in blindness and misknowledge of Thy name. O Lord, we know surely that Thy true servants must needs suffer, for Thy name's sake, persecution, affliction, and troubles in this present life, which is but a shadow, as Thou hast showed to us by Thy prophets and apostles. But yet we desire Thee, merciful Father, that Thou wouldest preserve, defend, and help Thy congregation, which Thou hast chosen before the beginning of the world, and give them Thy grace to hear Thy word, and to be true servants in this present life."

Then, by and by, the common people were removed (for their desire was always to hear that innocent speak) and the sons of darkness pronounced their sentence definitive, not having respect to the judgment of God. When all this was done and said, my Lord Cardinal caused his tormentors to pass again with the meek lamb unto the Castle, until such time as the fire was made ready. When he was come into the Castle, there came two Grey fiends, Friar Scott and his mate, saying, "Sir, ye must make your confession unto us." He answered and said, "I will make no confession unto you. Go fetch me yonder man that preached this day, and I will make my confession unto him." Then they sent for the Sub-prior of the Abbey, who came to him with all diligence; but what he said in this confession I cannot show.

When the fire and the gallows were made ready at the west part of the Castle, near to the Priory, my Lord Cardinal, dreading that Master George should have been taken away by his friends, commanded his men to bend all the ordnance of the Castle against the place of execution, and commanded all his gunners to be ready, and stand beside their guns, until such time as he was burned. All this being done, they bound Master George's hands behind his back, and led him forth from the Castle with their soldiers, to the place of their cruel and wicked execution. As he came forth from the Castle gate, there met him certain beggars asking his alms, for God's sake. To these he answered, "I want my hands, wherewith I was wont to give you alms. But may the merciful Lord, who feedeth all men, vouchsafe of His benignity and abundant grace to give you necessaries, both for your bodies and souls." Then met him two false fiends--I should say, Friars--saying, "Master George, pray to our Lady that she may be a mediatrix for you to her Son." To them he answered meekly, "Cease: tempt me not, my brethren." After this he was led to the fire, with a rope about his neck, and a chain of iron about his middle.

[Sidenote: Master George Wishart is brought to the Stake.]

When he came to the fire he sat down upon his knees, and rose again; and thrice he said these words, "O Thou Saviour of the world, have mercy upon me: Father of heaven, I commend my spirit into Thy holy hands." When he had made this prayer, he turned him to the people, and said these words: "I beseech you, Christian brethren and sisters, that ye be not offended at the Word of God because of the affliction and torments which ye see already prepared for me. I exhort you that ye love the Word of God, your salvation, and suffer patiently and with a comfortable heart, for the Word's sake, which is your undoubted salvation and everlasting comfort. Moreover, I pray you, urge upon those of my brethren and sisters who have heard me oft before that they cease not nor leave off to learn that Word of God which I taught them, according to the grace given unto me--not for my persecution or troubles in this world, which lasteth not. And show unto them that my doctrine was no wives' fables, after the constitution made by men; if I had taught men's doctrine, I should have gotten greater thanks from men. But, for the Word's sake, and for the true Evangel, given to me by the grace of God, I suffer this day by men, not sorrowfully, but with a glad heart and mind. For this cause I was sent, that I should suffer this fire for Christ's sake. Consider and behold my visage; ye shall not see me change my colour. This grim fire I fear not; and so I pray you to do, if any persecution come unto you for the Word's sake. Do not fear them that slay the body, and afterwards have no power to slay the soul. Some have said of me that I taught that the soul of man should sleep until the last day; but I know surely that this night, before six o'clock, my soul shall sup with my Saviour, for whom I suffer this."

Then Master George prayed for them that accused him, saying, "I beseech Thee, Father of Heaven, to forgive them that have of any ignorance, or else of any evil mind, forged lies upon me; I forgive them with all mine heart: I beseech Christ to forgive them that have condemned me to death this day, ignorantly." And last of all, he said to the people on this manner, "I beseech you, brethren and sisters, to exhort your prelates to the learning of the Word of God, that they at least may be ashamed to do evil and learn to do good; and if they will not convert themselves from their wicked error, there shall hastily come upon them the wrath of God, and that they shall not eschew."

Many faithful words said he in the meantime, taking no heed or care of the cruel torments which were then prepared for him. Then, last of all, the hangman that was his tormentor, sat down upon his knees, and said, "Sir, I pray you, forgive me, for I am not guilty of your death." To whom he answered, "Come hither to me." When he was come to him, he kissed his cheek, and said, "Lo! here is a token that I forgive thee. My heart, do thine office." And then by and by he was put upon the gibbet, and hanged, and there burned to powder. When the people beheld the great tormenting of that innocent, they could not refrain from piteous mourning and complaining of the innocent lamb's slaughter.

[Sidenote: Vengeance on the Cardinal is vowed.]

After the death of this blessed martyr of God, the people began, in plain speaking, to damn and detest the cruelty that was used. Yea, men of great birth, estimation, and honour, avowed at open tables that the blood of the said Master George should be revenged, or else it should cost life for life. Amongst these John Leslie, brother to the Earl of Rothes, was the chief; for he spared not to say in all companies, "This same whinger," drawing his dagger, "and this same hand, shall be priests to the Cardinal." These bruits came to the Cardinal's ears; but he thought himself stout enough for all Scotland; for in Babylon, that is, in his new block-house, he was secure, as he thought; and upon the field he was able to match all his enemies. To write the truth, the most part of the nobility of Scotland had either given unto him their bonds of manrent, or else were in confederacy, and promised amity with him....

After Easter, the Cardinal came to Edinburgh to hold the seinye,[89] as the Papists term their unhappy assembly of Baal's shaven sort. It was bruited that something was purposed against him at that time by the Earl of Angus and his friends, whom he mortally hated, and whose destruction he sought. But it failed, and so returned he to his strength; yea, to his god and only comfort, as well in heaven as in earth. And there he remained without the least fear of death, promising unto himself no less pleasure than did the rich man of whom mention is made by our Master in the Evangel. He did not only rejoice and say, "Eat and be glad, my soul, for thou hast great riches laid up in store for many days;" but also, "Tush, a fig for the feud, and a button for the bragging of all the heretics and their assistants in Scotland. Is not my Lord Governor mine? Witness his eldest son there in pledge at my table? Have I not the Queen at my own devotion? (He alluded to the mother of Mary that now mischievously reigns.) Is not France my friend, and am not I friend to France? What danger should I fear?" Thus, in vanity, the carnal Cardinal delighted himself a little before his death....

[89] Synod; consistory.

Early upon Saturday morning, the twenty-ninth of May 1546, there were sundry companies in the Abbey kirk-yard, in St. Andrews, not far distant from the Castle. The gates of the Castle being opened, and the draw-bridge let down for admission of lime and stones and other things necessary for building, for Babylon was almost finished, William Kirkaldy of Grange, younger, and with him six persons, got entrance, and held purpose with the porter, inquiring "If my Lord was walking?" He answered, "No." While the said William and the porter talked, and his servants pretended to look at the work and the workmen, Norman Leslie approached with his company; and, because they were in no great number, they easily got entrance. They directed their course to the very middle of the close, and immediately thereafter came John Leslie, somewhat rudely, and four persons with him. The porter, taking fright, would have drawn the bridge; but the said John, being entered thereon, stayed and leapt in. When the porter made for his defence, his head was broken, the keys were taken from him, and he cast into the fosse; and so the place was seized.

Shouts arose; the workmen, to the number of more than a hundred, ran off the walls, and were without hurt put forth at the wicket gate. The first thing, William Kirkaldy took the guard of the privy postern, fearing that the fox should escape. Then went the rest to the gentlemen's chambers, and without violence done to any man, put more than fifty persons to the gate. The number that enterprised and did this was but sixteen persons. The Cardinal, awakened with the shouts, asked from his window what that noise meant. It was answered that Norman Leslie had taken his Castle. This understood, he ran for his postern; but, perceiving the passage to be guarded, he returned quickly to his chamber, took his two-handed sword, and gart[90] his chamber-child move chests and other impediments to the door.

[90] Caused.

In the meantime came John Leslie and bade the door be opened. The Cardinal asking, "Who calls?" he answered, "My name is Leslie." He again asked, "Is that Norman?" The other said, "Nay; my name is John." "I will have Norman," said the Cardinal; "for he is my friend." "Content yourself with such as are here; ye shall get none other." With the said John were James Melvin, a man familiarly acquainted with Master George Wishart, and Peter Carmichael, a stout[91] gentleman. While they forced at the door, the Cardinal hid a box of gold under coals that were laid in a secret corner. At length he asked, "Will ye save my life?" The said John answered, "It may be that we will." "Nay," said the Cardinal, "Swear unto me by God's wounds, and I will open unto you." Then answered the said John, "It that was said, is unsaid;" and cried, "Fire, Fire," for the door was very stark.[92] Then was brought a chimley[93] full of burning coals. This perceived, the Cardinal or his chamber-child opened the door, and the Cardinal sat down in a chair and cried, "I am a priest, I am a priest; ye will not slay me."

[91] Staunch.

[92] Strong.

[93] Fire-basket.

[Sidenote: Assassination of Cardinal Beaton: 29th May 1546.]

John Leslie, according to his former vows, struck the Cardinal once or twice, and so did the said Peter. But James Melvin, a man of nature most gentle and most modest, perceiving that they were both in choler, withdrew them, and said, "This work and judgment of God, although it be secret, ought to be done with greater gravity." Presenting the point of his sword at the Cardinal, he said, "Repent thee of thy former wicked life, but especially of the shedding of the blood of that notable instrument of God, Master George Wishart, which, albeit the flame of fire consumed it before men, yet cries a vengeance upon thee. We are sent from God to revenge it: for here, before my God, I protest that neither the hatred of thy person, nor the love of thy riches, nor the fear of any trouble thou couldst have brought on me in particular, doth move me to strike thee, I do so only because thou hast been and remainest an obstinate enemy against Christ Jesus and His holy Evangel." And so he struck him twice or thrice through with a stog sword;[94] and so the Cardinal fell, never word heard out of his mouth, but "I am a priest, I am a priest: fie, fie: all is gone."

[94] Long small sword.

The death of this tyrant was dolorous to the priests, dolorous to the Governor, most dolorous to the Queen Dowager; for in him perished faithfulness to France, and comfort to all gentlewomen, especially to wanton widows: his death must be revenged.... The Archbishop, to declare the zeal that he had to revenge the death of him that was his predecessor (and yet he would not have had him living again) still blew the coals. And first, he caused to be summoned, then denounced, accursed, and last, proclaimed rebels, not only the first enterprisers, but all such as did accompany them. And last of all, the siege of the Castle was decided upon.

[Sidenote: The Reforming Party is besieged in the Castle of St. Andrews.]

The siege began in the end of August; for on the twenty-third day thereof the soldiers departed from Edinburgh, and it continued until near the end of January. At that time, they had no other hope of winning it but by hunger; and of that they were despaired, for those within had broken through the east wall, and made a plain passage by an iron gate to the sea. This greatly relieved the besieged, and abased the besiegers; for they could not stop them of victuals, unless they should be masters of the sea, and that they clearly understood they could not be.

The English ships had been there once already, and had brought William Kirkaldy from London, and had taken with them to the Court of England, John Leslie and Master Henry Balnaves, for the perfecting of all contracts. King Harry had promised to take them into his protection, upon condition that they should keep the Governor's son, my Lord of Arran, and stand friends to the contract of marriage before mentioned. These things clearly understood by the Governor and by his Council, the priests, and the shaven sort, they concluded to make an Appointment, to the end that they might either get the Castle betrayed, or else some principal men of the company taken unawares.

[Sidenote: A treacherous Truce.]

The heads of the coloured Appointment were:--1. That they should keep the Castle of St. Andrews, until the Governor and the authority of Scotland should get unto them a sufficient absolution from the Pope, Antichrist of Rome, for the slaughter of the Cardinal foresaid. 2. That they should deliver pledges for delivery of that House as soon as the absolution should be delivered unto them. 3. That they, their friends, familiars, servants, and others pertaining to them, should never, for the slaughter foresaid, be pursued at law or by the law, by the authority. Also, that they should bruik[95] spiritual or temporal commodities, possessed before the said slaughter, even as if it had never been committed. 4. That they of the Castle should keep the Earl of Arran, so long as their pledges were kept. There were other such articles, and all were liberal enough; for the Governor and his Council never intended to keep a word of them, as the issue did declare.

[95] Enjoy; possess.

[Sidenote: John Rough resumes Preaching.]

The Appointment was made, and all the godly were glad; for they had some hope that thereby God's Word should somewhat bud, as indeed it did. For John Rough, who had entered the Castle soon after the Cardinal's slaughter, and had continued with them during the siege, began to preach in St. Andrews. Albeit he was not the most learned, his doctrine was without corruption, and therefore well liked by the people.

[Sidenote: John Knox comes to the Castle of St. Andrews.]

At the Easter following, John Knox came to the Castle of St. Andrews. Wearied of removing from place to place, by reason of the persecution that came upon him by this Archbishop of St. Andrews, he had determined to have left Scotland, and to have visited the schools of Germany. Of England he had no pleasure then. There, albeit the Pope's name had been suppressed, his laws and corruptions remained in full vigour. But the said John had the care of some gentlemen's children, whom for certain years he had nourished in godliness, and their fathers solicited him to go to St. Andrews, that he himself might have the protection of the Castle, and their children the benefit of his tuition. So came he thither at the time mentioned, and, having in his company Frances Douglas of Longniddry, George his brother, and Alexander Cockburn, then eldest son to the Laird of Ormiston, he began to exercise them after his accustomed manner.

Besides their grammar and other human authors, he read to his pupils a catechism of which he caused them to give an account publicly, in the Parish Kirk of St. Andrews. Moreover, he read unto them the Evangel of John, and that lecture he delivered in the chapel within the Castle, at a certain hour. Those of the place, but especially Master Henry Balnaves and John Rough, preacher, perceiving the manner of his doctrine, began earnestly to travail with him that he would take the preaching place upon him. But he utterly refused, alleging that he would not run where God had not called him; meaning that he would do nothing without a lawful vocation.

[Sidenote: John Knox is called to the Office of Preacher.]

Whereupon, advising privily among themselves, and having with them Sir David Lyndsay of the Mount, they decided to give a charge to the said John, and that publicly by the mouth of their preacher. And so, upon a certain day, a sermon was delivered concerning the election of ministers--what power the congregation (however small, passing the number of two or three) had over any man in whom they supposed and espied the gifts of God to be, and how dangerous it was to refuse, and not to hear the voice of such as desired to be instructed. Then the said John Rough, preacher, directed his words to the said John Knox, saying, "Brother, ye must not be offended if I speak unto you that which I have in charge from all those that are here present, namely this: In the name of God and of His Son Jesus Christ, and in the name of these that presently call you by my mouth, I charge you that ye refuse not this holy vocation, but that--as ye seek the glory of God, the increase of Christ's Kingdom, the edification of your brethren, and the comfort of me, whom ye well enough understand to be oppressed by the multitude of labours--ye take upon you the public office and charge of preaching, even as ye look to avoid God's heavy displeasure, and desire that He shall multiply His graces with you."

In the end, the preacher said to those that were present, "Was not this your charge to me? And do ye not approve this vocation?" They answered, "It was; and we approve it." Thereat the said John, abashed, burst forth in most abundant tears, and withdrew himself to his chamber. His countenance and behaviour, from that day until the day that he was compelled to present himself in the public place of preaching, did sufficiently declare the grief and trouble of his heart. No man saw in him any sign of mirth, nor yet had he pleasure to accompany any man, for many days together.

[Sidenote: John Knox denounces the Roman Kirk: his Challenge.]

Another necessity caused him to enter the public place, besides the vocation foresaid. Dean John Annan, a rotten Papist, had long troubled John Rough in his preaching: and the said John Knox had fortified the doctrine of the preacher by his pen, and had beaten the said Dean John from all defences, so that he was compelled to fly to his last refuge, that is, to the authority of the Church, "which authority," said he, "damned all Lutherans and heretics; and therefore he needed no further disputation." John Knox answered, "Before we hold ourselves convicted, or ye can sufficiently prove us so, we must define the Church, by the right notes of the true Church given to us in God's Scriptures. We must discern the immaculate spouse of Jesus Christ from the Mother of Confusion, spiritual Babylon, lest imprudently we embrace a harlot instead of the chaste spouse; yea, to speak it in plain words, lest we submit ourselves to Satan, thinking that we submit ourselves to Jesus Christ. For, as for your Roman Kirk, as it is now corrupted, and the authority thereof, wherein stands the hope of your victory, I no more doubt that it is the synagogue of Satan, and the head thereof, called the Pope, that man of sin of whom the Apostle speaks, than do I doubt that Jesus Christ suffered by the procurement of the visible Kirk of Jerusalem. Yea, I offer myself to prove, by word or writing, that the Roman Church is this day further degenerate from the purity which was in the days of the Apostles than was the Church of the Jews from the ordinance given by Moses, when it consented to the innocent death of Christ."

These words were spoken in open audience, in the parish Kirk of Saint Andrews, after the said Dean John Annan had spoken as it pleased him, and had refused to dispute. The people, hearing the offer, cried with one consent, "We cannot all read your writings, but we may all hear your preaching; therefore we require you, in the name of God, that ye let us hear the probation of that which ye have affirmed; for if it be true, we have been miserably deceived." And so, the next Sunday was appointed to the said John to express his mind in the public preaching place.

[Sidenote: The first Public Sermon of John Knox is made in the Parish Kirk of St. Andrews.]

The day approaching, the said John took the text written in Daniel, the seventh chapter, beginning thus: "And another King shall rise after them, and he shall be unlike unto the first, and he shall subdue three kings, and shall speak words against the Most High, and shall consume the saints of the Most High, and think that he may change times and laws. And they shall be given into his hands until a time, and times, and dividing of times."

1. In the beginning of his sermon, he shewed the great love of God towards His Church, whom it pleaseth Him to forewarn of dangers to come, many years before they come to pass. 2. He briefly treated of the state of the Israelites, who then were in bondage in Babylon for the most part; and made a short discourse concerning the four Empires, the Babylonian, the Persian, that of the Greeks, and that of the Romans; in the destruction whereof rose up that last Beast, which he affirmed to be the Roman Church,--for all the notes that God hath shewn to the prophet do appertain to none other power than has ever yet been, except to it alone, and unto it they do so properly appertain, that such as are not more than blind may clearly see them. 3. But before he began to open the corruptions of the Papistry, he defined the true Kirk, shewed the true notes of it, whereupon it was builded, why it was the pillar of truth, and why it could not err, to wit, "Because it heard the voice of its own pastor, Jesus Christ, would not hear a stranger, neither yet would be carried about with every kind of doctrine."

Every one of these heads sufficiently declared, he entered on the contrary proposition; and, upon the notes given in his text, he shewed that the Spirit of God in the New Testament gave to this king other names, to wit, "The Man of Sin," "The Anti-Christ," "The Whore of Babylon." He shewed that this man of sin, or Anti-Christ, was not to be restricted to the person of any one man only, no more than by the fourth beast was to be understood the person of any one Emperor. But by such means the Spirit of God sought to forewarn His chosen of a body and a multitude having a wicked head, who should not only be sinful himself, but should be occasion of sin to all that should be subject unto him,--as Christ Jesus, is cause of justice to all the members of His body. He is called the Anti-Christ, that is to say, one contrary to Christ, because he is contrary to Him in life, doctrine, laws, and subjects.

Then began he to decipher the lives of divers Popes, and the lives of all the shavelings for the most part; their doctrine and laws he plainly proved to be directly repugnant to the doctrine and laws of God the Father and of Christ Jesus, His Son. This he proved by comparing the doctrine of justification expressed in the Scriptures, which teach that man is "justified by faith only," and "that the blood of Jesus Christ purges us from all our sins;" and the doctrine of the Papists, which attributeth justification to the works of the law, yea, to such works of man's invention as pilgrimage, pardons, and other such baggage. That the papistical laws were repugnant to the laws of the Evangel, he proved by the laws made concerning observation of days, abstaining from meats, and from marriage which Christ Jesus made free, and the forbidding whereof Saint Paul called "the doctrine of devils."

In handling the notes of that Beast, given in the text, he willed men to consider if these notes, "There shall one arise unlike to the other, having a mouth speaking great things and blasphemous," could be applied to any other but the Pope and his Kingdom; for "if these," said he, "be not great words and blasphemous, 'the Successor of Peter,' 'the Vicar of Christ,' 'the Head of the Kirk,' 'Most Holy,' 'Most Blessed,' 'that cannot err;' that 'may make right of wrong, and wrong of right;' that 'of nothing, may make somewhat;' that 'hath all truth in the shrine of his breast;' yea, 'that has power over all, and none power over him;' nay, 'not to say that he does wrong, although he draw ten thousand million of souls with himself to hell:' if these," said he, "and many other, able to be shown in his own canon law, be not grave and blasphemous words, and such as never mortal man spake before, let the world judge.

"And yet," said he, "there is one note most evident of all. John, in his Revelation, says that 'the merchandise of that Babylonian harlot, among other things, shall be the bodies and souls of men.' Now, let the very Papists themselves judge if ever any before them took upon them power to relax the pains of them that were in purgatory, as they affirm to the people that they do by the merits of their Mass and of their other trifles, daily." In the end, he said, "If any here"--and there were present Master John Major, the University, the Sub-prior, and many Canons, with some Friars of both the Orders--"will say that I have alleged Scripture, teaching, or history, otherwise than it is written, let them come unto me with sufficient witness, and by conference I shall let them see not only the original where my testimonies are written, but I shall prove that the writers meant what I have spoken."

[Sidenote: The People comment on Knox's Sermon against Papistry.]

Of this sermon, which was the first that ever John Knox made in public, there were divers bruits. Some said, "Others sned[96] the branches of the Papistry, but he strikes at the root, to destroy the whole." Others said, "If the doctors and _Magistri Nostri_ do not now defend the Pope and his authority, which in their own presence is so manifestly impugned, the Devil may have my part of him, and of his laws also." Others said, "Master George Wishart spoke never so plainly, and yet he was burned: even so will he be." In the end, others said, "The tyranny of the Cardinal made not his cause the better, nor yet did the suffering of God's servant make his cause the worse, and therefore we would counsel you and them to provide better defences than fire and sword, for it may be that else ye will be disappointed. Men now have other eyes than they had then." This answer gave the Laird of Nydie, a man fervent and upright in religion.

[96] Clip.

[Sidenote: John Knox is called on to defend his Doctrine.]

The bastard Archbishop, who was not yet execrated (consecrated, they call it) wrote to the Sub-prior at Saint Andrews, who, _sede vacante_, was Vicar-general, that he wondered that he suffered such heretical and schismatical doctrine to be taught, and did not oppose himself to the same. Upon this rebuke, there was appointed a Convention of Grey Friars and black fiends with the said Sub-prior, Dean John Winram, in Saint Leonard's yards. Thereunto was first called John Rough, and certain Articles were read unto him; and thereafter was John Knox called for. The cause of their Convention, and why they were called, was set forth, and the following Articles were read:--(1) No mortal man can be the head of the Church. (2) The Pope is an Anti-Christ, and so is no member of Christ's mystical body. (3) Man may neither make nor devise a religion that is acceptable to God: but man is bound to observe and keep the religion that from God is received, without chopping or changing thereof. (4) The Sacraments of the New Testament ought to be administered as they were instituted by Christ Jesus, and practised by His Apostles: nothing ought to be added unto them; nothing ought to be diminished from them. (5) The Mass is abominable idolatry, blasphemous to the death of Christ, and a profanation of the Lord's Supper. (6) There is no purgatory in which the souls of men are pained or purged after this life. Heaven remains for the faithful, and hell for the reprobate and unthankful. (7) Praying for the dead is vain, and prayer to the dead is idolatry. (8) There are no bishops unless they preach themselves, without any substitute. (9) By God's law the teinds do not appertain of necessity to the Kirk-men.

"The strangeness," said the Sub-prior, "of these Articles, which are gathered from your teaching, have moved us to call for you to hear your own answer." John Knox said, "I, for my part, praise my God that I see so honourable, and apparently so modest and quiet, an audience. But because it is long since I have heard that ye are one that is not ignorant of the truth, I must crave of you, in the name of God, yea, and I appeal to your conscience before that Supreme Judge that, if ye think any Article there expressed to be contrary unto the truth of God, ye oppose yourself plainly unto it, and suffer not the people to be therewith deceived. But if in your conscience ye know the doctrine to be true, then I will crave your patronage thereto, that, by your authority, the people may be moved the rather to believe the truth, whereof many doubt by reason of our youth."

_Sub-prior._ I came not here as a judge, but only to talk familiarly, and therefore I will neither allow nor condemn; but, if you like, I will reason. Why may not the Kirk, for good causes, devise ceremonies to decorate the Sacraments and other of God's services?

_Knox._ Because the Kirk ought to do nothing that is not of faith, and ought not to go before. She is bound to follow the voice of the true Pastor.

_Sub-prior._ It is in faith that the ceremonies are commended, and they have proper significations to help our faith. The hardess[97] in baptism signifies the richness of the law, and the oil the softness of God's mercy. Likewise, every one of the ceremonies has a godly signification, and therefore they both proceed from faith, and are done in faith.

[97] Harshness.