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.
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....
Early upon Saturday morning, the twenty-ninth of May1546, 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.
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 haveNorman," 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."
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."
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.
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.
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.
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.
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 readto 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.
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. Hiscountenance 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.
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.
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 thisman 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 withhimself 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."
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 andMagistri Nostrido 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.
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 Judgethat, 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.
Knox.It is not enough that man invent a ceremony, and then give it a signification, according to his pleasure. The ceremonies of the Gentiles, and to-day the ceremonies of Mahomet, might be so justified. If anything proceed from faith, it must have the Word of God for assurance; for ye are not ignorant that "faith comes by hearing, and hearing by the Word of God." Now, if ye would prove that your ceremonies proceed from faith and do please God, ye must prove that God in expressed words has commanded them. Else ye shall never prove that they proceed from faith, nor yet that they please God. Ye will but show that they are sin, and do displease Him, according to the words of the apostle, "Whatsoever is not of faith is sin."
Sub-prior.Will ye bind us so strait that we may do nothing without the express Word of God? What! If I ask a drink, do you think that I sin? I have not God's Word forthis. (It would appear that he gave this answer to shift over the argument upon Friar Arbuckle.)
Knox.I would we should not jest in so grave a matter; neither would I that ye should begin to elude the truth with sophistry; but, if ye do, I will defend myself as best I can. As to your drinking, I say that, if ye either eat or drink without assurance of God's Word, in so doing ye ill-please God, and ye sin in your very eating and drinking. For, says the Apostle, speaking even of meat and drink, "the creatures are sanctified unto man, even by the Word and by prayer." The word is this: "All things are clean to the clean," and so forth. Now, let me hear thus much of your ceremonies, and I shall give you the argument; but I wonder that ye compare profane and holy things so indiscreetly. The question was not, and is not of meat and drink, wherein the Kingdom of God consists not, but the question is of God's true worshipping, without which we have no society with God. It is doubtful if, in the use of Christ's Sacraments, we may take the same freedom as we may do in eating and drinking. One meat I may eat, another I may refuse, and that without scruple of conscience. I may change one for another, as often as I please. May we do the same in matters of religion? May we cast away what we please, and retain what we please? If I recollect aright, Moses, in the name of God, says to the people of Israel, "All that the Lord thy God commands thee to do, that do thou to the Lord thy God: add nothing to it; diminish nothing from it." By this rule, I think, the Kirk of Christ should measure God's religion, and not by that which seems good in their own eyes.
Sub-prior.Forgive me, I spake but in mows,[98]and I was dry. And now, Father (said he to the Friar), follow the argument. Ye have heard what I have said, and what is answered unto me again.
Arbuckle, Greyfriar.I shall prove plainly that ceremonies are ordained by God.
Knox.Such as God has ordained, we allow, and with reverence we use them. But the question is of those thatGod has not ordained, such as, in Baptism, are spittle, salt, candle, cuid[99](except to keep the bairn from cold), hardess, oil, and the rest of the papistical inventions.
Arbuckle.I will even prove that these ye damn be ordained of God.
Knox.The proof thereof I would gladly hear.
Arbuckle.Says not Saint Paul, that "another foundation than Jesus Christ may no man lay. But upon this foundation some build gold, silver, and precious stones; some hay, stubble, and wood." The gold, silver, and precious stones are the ceremonies of the Church, which do abide the fire, and consume not away. This place of Scripture is most plain.
Knox.—I praise my God, through Jesus Christ, for I find His promise sure, true, and stable. Christ Jesus bids us "not fear, when we shall be called before men, to give confession of His truth;" for He promises that "it shall be given unto us in that hour what we shall speak." If I had sought the whole Scripture, I could not have produced a place more proper for my purpose, nor more potent to confound you. Now, to your argument. The Ceremonies of the Kirk, say ye, are gold, silver, and precious stones, because they are able to abide the fire; but I would learn of you, what fire is it that your Ceremonies abide? And in the meantime, until ye be advised how to answer, I will show my mind, and make an argument against yours upon the same text. First, I have heard the text adduced for a proof of purgatory; but for defence of Ceremonies, I have never heard or yet read of its use. Omitting whether ye understand the mind of the Apostle or not, I make my argument, and say, that which may abide the fire may abide the Word of God. Your Ceremonies cannot abide the Word of God:ergothey cannot abide the fire; and if they cannot abide the fire, they are not gold, silver, nor precious stones. Now, if ye find any ambiguity in the term "fire," which I interpret to be the Word, find me a fire by the which things builded upon Jesus Christ should be tried, other than God and His Word, which are both called fire in the Scriptures, and I shall correct my argument.
Arbuckle.I stand not thereupon; but I deny your minor argument, to wit, that our Ceremonies may not abide the trial of God's Word.
Knox.I prove that that which God's Word condemns, abides not the trial of God's Word. But God's Word condemns your Ceremonies: therefore they do not abide the trial thereof. As the thief abides the trial of the inquest, and is thereby condemned to be hanged, even so may your Ceremonies abide the trial of God's Word, but not otherwise. And now I make plain in few words that wherein ye may seem to doubt, to wit, that God's Word damns your Ceremonies. This thing is evident; for the plain and straight commandment of God is, "Not that thing which appears good in thy eyes shalt thou do to the Lord thy God, but what the Lord thy God has commanded thee, that do thou: add nothing to it; diminish nothing from it." Now, unless ye be able to prove that God has commanded your Ceremonies, this His former commandment will damn both you and them.
The Friar, somewhat abashed what first to answer, fell into a foul mire while he wandered about in the mist: for, alleging that we may not be so bound by the Word, he affirmed that the Apostles had not received the Holy Ghost when they did write their Epistles; but that they did ordain the Ceremonies after they received Him. (Few would have thought that so learned a man would have given so foolish an answer; and yet it is even as true as that he bare a grey cowl.) John Knox, hearing the answer, started and said, "If that be true, I have long been in an error, and I think I shall die therein." The Sub-prior said to him, "Father, what say ye? God forbid that ye affirm that; for then farewell the ground of our faith." The Friar, astonished, made the best shift that he could to correct his fall; but it could not be. John Knox brought him often again to the ground of the argument; but he would never answer directly, but ever fled to the authority of the Kirk. Thereto the said John answered oftener than once that "the spouse of Christ had neither power nor authority against the Word of God." Then said the Friar, "If so be, ye will leave us no Kirk." "Indeed," said the other, "inDavid I read that there is a church of the malignants, for he says, 'Odi ecclesiam malignantium.' That church ye may have without the Word, and therein ye may do many things directly fighting against the Word of God. If ye choose to be of that Church, I cannot impede you. But, as for me, I will be of none other Church than that which hath Christ Jesus to be pastor, which hears His voice, and will not hear a stranger."
In this Disputation many other things were merely skiffed over; for the Friar, after his fall, could speak nothing to a purpose. For purgatory he had no better proof than the authority of Virgil in his sixth Æneid; and the pains thereof to him were an evil wife. How John Knox answered that and many other things, he did witness in a treatise that he wrote in the galleys. This contained the sum of his doctrine and the confession of his faith, and was sent to his familiars in Scotland; with the exhortation that they should continue in the truth which they had professed, notwithstanding any worldly adversity that might ensue. Thus much of the Disputation have we inserted here, to the intent that men may see how Satan ever travails to obscure the light; and how God by His power, working in His weak vessels, confounds his craft and discloses his darkness.
After this, neither Papists nor Friars had great heart for further disputation or reasoning; but they invented another shift, which appeared to proceed from godliness. It was an ordinance that learned men in the Abbey and in the University should preach in the Parish Kirk, Sunday about. The Sub-prior began, next came the Official called Spittal (sermons penned to offend no man), and all the rest followed in their ranks. John Knox smelled out the craft, and in the sermons which he made upon the week-days he prayed to God that they should be as busy in preaching when there should be more myster[100]in it than there was then. "Always," said he, "I praise God that Christ Jesus is preached, and nothing is said publicly against the doctrine ye have heard. If in my absence they shall speak anything which in my presence theydo not, I protest that ye suspend your judgment until it please God ye hear me again."
Signs follow the Ministry of John Knox: the Backsliding of Sir James Balfour.
God so assisted his weak soldier, and so blessed his labours, that not only all those of the Castle, but also a great number of the town, openly professed Christ, by participation at the Lord's Table, in the same purity as now it is administered in the churches of Scotland. Among them was he that now either rules, or misrules, Scotland: Sir James Balfour[101](sometimes called Master James), the chief and principal Protestant that then was to be found in this realm. We write this because we have heard that the said Master James alleges that he never was of this our religion, but was brought up in Martin Luther's opinion of the Sacrament, and therefore cannot communicate with us. His own conscience, and two hundred witnesses besides, know that he lies, and that he was one of the chief that would have given his life, if men might credit his words, for defence of the doctrine that the said John Knox taught. But there is no great wonder if those that never were of us (as none of Montquhanie's sons have shewn themselves to be) depart from us. It is proper and natural that the children follow the father; and let the godly liver of that race and progeny be shewn. If in them be either fear of God or love of virtue, further than the present commodity persuades them, men of judgment are deceived. But to return to our History.
The Regent and the Queen-Dowager violate the Appointment: a French Army comes to their Aid.
The priests and bishops, enraged at these proceedings in Saint Andrews, ran now to the Governor, now to the Queen,[102]now to the whole Council, and there might have been heard complaints and cries, "What are we doing? Shall we suffer this whole realm to be infected with pernicious doctrine? Fie upon you, and fie upon us." The Queen and Monsieur D'Oysel (who then wasa secretis mulierumin the Court) comforted them, and counselled them to be quiet, becausethey should see remedy before long. And so it proved; for upon the second last day of June there appeared in sight of the Castle of Saint Andrews twenty-one French galleys, with a powerful army, the like whereof was never seen in that firth before.
By these means the Governor, the Archbishop, the Queen and Monsieur D'Oysel had treasonably broken the terms of the Appointment. To excuse their treason, they had, eight days before, presented to the party in the Castle of St. Andrews an absolution bearing to be sent from Rome, containing, after the aggravation of the crime, this clause,Remittimus Irremissible, that is, we remit the crime that cannot be remitted. When this had been considered by the most of the company that was in the Castle, answer was given that the Governor and Council of the Realm had promised them a sufficient and assured absolution, such as that did not appear to be; and that therefore they could not deliver the house, nor did they think that any reasonable man would require them so to do, considering that the promise made had not been truly kept.
On the day after the galleys arrived, the house was summoned. This was denied, and they prepared for siege. They began to assault by sea, and shot for two days. But they neither got advantage nor honour; for they dang[103]the slates off houses, but neither slew man nor did harm to any wall. The Castle handled them so that Saint Barbara (the gunners' goddess) helped them nothing; for they lost many of their rowers, men chained in the galleys, and some soldiers, both by sea and land. And further, a galley that approached nearer than the rest was so dung with the cannon and other ordnance, that she was stopped under water, and so almost drowned. Indeed, so she would have been, were it not that the rest gave her succour in time, and drew her first to the west sands, beyond the shot of the Castle, and thereafter to Dundee. There they remained until the Governor, who then was at the siege of Langhope, came unto them, with the rest of the French faction.
By land the siege of the Castle of St. Andrews was made complete on the nineteenth day of July. Trenches were cast; and ordnance was planted upon the Abbey Kirk, and uponSaint Salvator's College. This so annoyed the Castle that they could keep neither their block-houses, the sea tower head, nor the west wall; for in all these places men were slain by great ordnance. Yea, they mounted the ordnance so high upon the Abbey Kirk, that they might discover the ground of the close in divers places. Moreover, the pest was within the Castle, and divers died thereof. This affrighted some that were therein more than did the external force without. John Knox was of another opinion, for he ever said that their corrupt life could not escape the punishment of God: that he continually asserted, from the time that he was called to preach. When they triumphed of their victory, and during the first twenty days they had many prosperous chances, he lamented, and ever said that they saw not what he saw. When they bragged of the strength and thickness of their walls, he said that they should prove but egg-shells. When they vaunted, "England will rescue us," he said, "Ye shall not see them; but ye shall be delivered into your enemies' hands, and shall be carried to a strange country."
The Castle is stormed, and surrenders upon Terms.
Upon the second last day of July, at night, the ordnance was planted for the assault; nineteen cannons, whereof four were cannons-royal, called double cannons, besides other pieces. The cannonade began at four o'clock in the morning, and before ten o'clock of the day, the whole south quarter, betwixt the fore-tower and the east block-house, was made assaultable. The lower trance was condemned, divers were slain in it, and the east block-house was shot off from the rest of the place between ten and eleven o'clock. Then fell a shower of rain that continued nearly an hour. The like of it had seldom been seen. It was so vehement that no man might abide without shelter. The cannons were left alone. Some within the Castle were of opinion that men should have ished,[104]and put all in the hands of God. But because William Kirkaldy was coming with the Prior of Capua, on commission from the King of France, nothing was enterprised. And so an Appointment was made, and the Castle surrendered upon Saturday, the last of July.
The heads of the Appointment were:—That the lives of all within the Castle should be saved, as well English as Scottish. That they should be safely transported to France; and in case that, upon conditions that should be offered unto them by the King of France, they could not be content to remain in service and freedom there, they should, upon the expense of the King of France, be safely conveyed to such country as they should require, other than Scotland. They would have nothing to do with the Governor, nor with any Scotsman; for these had all traitorously betrayed them, "and this," said the Laird of Grange, elder, a simple man of most stout courage, "I am assured God will revenge before long."