Part 1

Transcriber's note:

Text enclosed by underscores is in italics (_italics_).

Small capital text has been replaced with all capitals.

* * * * *

THE HISTORY

OF THE

REFORMATION OF RELIGION IN SCOTLAND

BY

JOHN KNOX

WITH WHICH ARE INCLUDED KNOX'S CONFESSION AND THE BOOK OF DISCIPLINE

_A Twentieth Century Edition_

REVISED AND EDITED BY CUTHBERT LENNOX

LONDON: ANDREW MELROSE 16 PILGRIM STREET, E.C.

MCMV

"It is really a loss to English and even to universal literature that Knox's hasty and strangely interesting, impressive, and peculiar Book, called _The History of the Reformation in Scotland_, has not been rendered far more extensively legible to serious mankind at large than is hitherto the case. There is in it, ... a really singular degree of clearness, sharp just insight and perspicacity, now and then of picturesqueness and visuality, as if the thing was set before your eyes; and everywhere a feeling of the most perfect credibility and veracity: that is to say altogether, of Knox's high qualities as an observer and narrator.... This man, you can discern, has seized the essential elements of the phenomenon, and done a right portrait of it; a man with an actually seeing eye....

"Besides this perfect clearness, naïveté, and almost unintentional picturesqueness, there are to be found in Knox's swift flowing History many other kinds of 'geniality,' and indeed of far higher excellences than are wont to be included under that designation. The grand Italian Dante is not more in earnest about this inscrutable Immensity than Knox is. There is in Knox throughout the spirit of an old Hebrew Prophet, such as may have been in Moses in the Desert at sight of the Burning Bush; spirit almost altogether unique among modern men; and along with all this, in singular neighbourhood to it, a sympathy, a veiled tenderness of heart, veiled, but deep and of piercing vehemence, and withal even an inward gaiety of soul, alive to the ridicule that dwells in whatever is ridiculous, in fact a fine vein of humour, which is wanting in Dante....

"The story of this great epoch is nowhere to be found so impressively narrated as in this Book of Knox's; a hasty loose production, but grounded on the completest knowledge, and with visible intention of setting down faithfully both the imperfections of poor fallible men, and the unspeakable mercies of God to this poor realm of Scotland."

CARLYLE.

INTRODUCTORY NOTE.

Knox's "History" has all the essential qualities of a classic. It makes appeal with perennial freshness to the heart of man. It depicts a struggle for religious freedom which never had an equal, either before or since, and yet has a counterpart in the experience of every age. It is the honest and truthful record of one of the most highly energised men that ever crossed the stage of life--a record, withal, so masterly that the reader's mind and heart attain the writer's meaning and point of view, at a bound. Its humanity is as broad as human nature; its grasp of the eternal verities is childlike yet strong; its imagination is sane yet soaring.

The literary and historical value of the "History" has been adequately estimated for us by Carlyle, in his "Essay on the Portraits of John Knox;" and here we would only emphasise its manifestation of the intellectual quality and patriotic spirit of the men who were, under God, responsible for the great reformation of religion within the realm of Scotland. Above all, we would mark the noble conception of God which possessed the hearts of the Reformers. For them, the Eternal, our God, as Knox is fond of calling Him, was a living reality; and, with holy boldness, they withstood the enemies of God, whatever the worldly position and seeming authority of these might be. God's will was supreme, and they were there to see to its execution. The sap of the Old Testament is in all their utterances.

The document known as _Knox's Confession of Faith_, and _The Book of Discipline_ throw further light upon the high intellectual endowments and virile faith of the Reformers. The "Confession" is of historic value. It was the recognised creed of the Reformed Church in Scotland, from 1560 until 1647, when it was unfortunately discarded for the Westminster Confession. Passages in _The Book of Discipline_ touch the sublime. The work, as a whole, contains a complete and statesmanlike scheme for the ecclesiastical administration of the realm of Scotland, for the conduct of its schools and colleges, for the relief of its poor, and for the control of its social relations. This ideal constitution was tinkered and modified, in parts, before it secured the approval of those who had great possessions, snatched from the dispossessed "Papistical Kirk." But upon its broad framework there rest the Scotland and the Presbyterianism of which Scotsmen are justly proud to-day.

Originally dictated by Knox to amanuenses at intervals, between 1559 and 1571, this "History" existed only in manuscript for many years. Copied and recopied by scribes of differing abilities and of varying bias, the traditional text became overlaid with emendations in some copies, and enfeebled by excisions and suppressions in others, while of clerical errors there is no small crop in almost every one of the extant versions. Several times in the course of the eighteenth and nineteenth centuries, one or other of these versions was printed and put forth as Knox's work. But it was only in 1846 that, as a result of the painstaking research of the notable Scottish antiquarian scholar, Dr. David Laing, a really authentic and complete version of the "History" was issued by the Wodrow Society.

So far as scholarly research is concerned, Dr. Laing put the copestone upon the task of securing an authentic text, and his will probably be the definitive edition. In it the historians of succeeding generations may win the ore of historic fact and contemporary sentiment. But the work of Knox has a far wider appeal. Its author had his eye upon posterity when he wrote: he had a message for it. Time and again, he makes occasion to say so. As thus:--

"This we write, that the posterity to come may understand how potently God wrought in preserving and delivering those that had but a small knowledge of His truth, and for the love of the same hazarded all. We or our posterity may see a fearful dispersion of such as oppose themselves to impiety, or take upon them to punish the same otherwise than laws of men will permit: we may see them forsaken by men, and, as it were, despised and punished by God. But, if we do, let us not damn the persons that punish vice for just causes, nor yet despair that the same God that casts down, for causes unknown to us, will again raise up the persons dejected, to His glory and their comfort."

Or again:--"This we put in memory, that the posterities to come may know that God once made His truth to triumph; but, because some of ourselves delighted more in darkness than in light, He hath restrained our freedom, and put the whole body in bondage."

Note the obstacles which have checked the wider currency of the book. Knox wrote in the "Engliss tongue," with a liberal admixture of good Scots words. But English prose was then only in its birth. Knox's spelling is now hopelessly archaic, if not anarchic; his punctuation is no help, and almost a hindrance; and his style of composition, in his more sustained periods, is ponderous and involved. Nor is this all. Knox's original conception of his task seems to have been that of an exact record or chronicle of the occurrences between 1558 and 1561 of which he had personal knowledge, or documentary or other credible evidence. He has, therefore, conscientiously transcribed complete copies of letters, treaties, bonds, instructions to deputies ("credits" he calls them), and even of such lengthy documents as _The Confession of Faith_ and _The Book of Discipline_, as well as of sermons preached on sundry occasions. To the historian, all these records are invaluable; but they only serve to distract the ordinary reader's attention from the main current of the narrative. They blunt his interest, instead of whetting it.

The present edition is a serious attempt to remove the obstacles to which we have just referred. The editor has not bound himself to reproduce the _ipsissima verba_ of Knox at every point; although quotations from documents have been transliterated with some exactness. His main object has been to make Knox's book utterly readable, and it may be claimed that the complete historical narrative is now given to the English reader. Here and there a parenthesis has been dropped, here and there a "meary tale" which carries the illustration of the argument a little further than modern ideas of decorum permit. Essential clauses of letters and other documents have been retained: nothing is omitted that will substantially further the high purpose of the history. _The Confession of Faith_, commonly known as Knox's, and _The Book of Discipline_ were reckoned too important for abridgment. These have been transferred bodily to the Appendix, to avert a serious block in the narrative.

Every effort has been made to preserve Knox's vigorous phraseology intact. Obsolete and Scots words are glossed at the foot of the page on which they first occur; and a full Glossary is appended to the work. For the rest, the editor has sought to bring the mind and heart of Knox into touch with those of the reader, without unessential distractions. Footnotes are a manner of impertinence when a wonderful story is forward, and such an one is Knox's. He himself tells us to go to "universal histories of the time," if we want exact information. Here is no dry-as-dust chronicle of days and dates. Here we have an inspired record of the dealings of God with men. Here we read of their sinning, their shortcoming, and their struggling, of their faith and its victory, in a narrative that can be likened to nothing else in literature than the books of the Old Testament. This is a book for the heart, a human book, written by "one who neither flattered nor feared any flesh."

CUTHBERT LENNOX.

_February 1905._

TABLE OF CONTENTS.

INTRODUCTORY NOTE v

TABLE OF CONTENTS ix

BOOK FIRST: 1422-1558.

Early persecutions, 1. Paul Craw: A.D. 1431, 1. The Lollards of Kyle: 1494, 2. Archbishop James Beaton, 4. The Coming of Patrick Hamilton, 5. Persecution of Hamilton, 6. His martyrdom, 7. Questionings arise, 8. Friar William Arth speaks out, 8. The abuse of God's curse, 9. False miracles, 10. Friar Alexander Seton preaches the Evangel, 11. His apology, 12. His persecution, 13. Persecution flags, 13. The Reformation in England, 14. Scots Reformers abroad, 15. Persecution revived: 1534, 15. David Stratoun and his teind fish, 16. The conversion of Stratoun, 16. Martyrdom of Stratoun and Gourlay, 17. The true light spreads: Cardinal David Beaton notwithstanding, 17. The Reformation in Court and cloisters, 18. Friar Kyllour and others go to the stake: February 1538, 18. The trial of Friar Russell and Friar Kennedy, 18. They are burned, 20. The bigotry of James V., 20. God speaks to him, 20. George Buchanan: his arrest and escape, 21. The broken tryst, 22. War with England: 1542, 23. Halden Rig, 23. Fala Raid, 24. The Lords plot against the courtiers, 24. The English army retires, 25. The courtiers and priests plot against the Lords, 25. "An answer worthy of a prince," 26. Solway Moss: how it began, 27. The rout of Solway Moss, 29. The blow falls on the King, 31. The birth of Mary Stuart, 32. The death of James V., 32. The Cardinal claims the regency, 33. The Earl of Arran is proclaimed Regent, 34. Thomas Williams and John Rough preach, in despite of the Friars, 35. Edinburgh drowned in superstition, 35. Liberty to read the Scriptures is demanded, 36. An open Bible is secured, 37. The Bible becomes fashionable, 37. King Harry suggests the betrothal of Queen Mary to Prince Edward, 38. The contract of marriage is adjusted and ratified, 38. The Papists refuse to acknowledge the contract, 39. They turn the tables, 40. The Abbot and the Cardinal next threaten the Regent, 41. The Regent breaks faith with England and receives absolution, 42. King Harry remonstrates without avail, 42. War is declared by King Harry, 43. The revolt of the Earl of Lennox, 43. Cardinal Beaton stirs up strife betwixt his enemies, 44. The fight for the provostship of Perth, 45. Treachery of the Cardinal, 46. The persecution at Perth, 47. The English invade Scotland, and sack Edinburgh and Leith, 48. France comes to the aid of Cardinal Beaton, 51. John Hamilton, Abbot of Paisley, 51. George Wishart comes to Scotland, 52. He is driven from Dundee, 52. Goes to Kyle, 53. The plague comes to Dundee: Wishart returns, 54. The Cardinal attempts to assassinate him at Dundee, 55. Further treachery of the Cardinal, 56. The agony of Wishart, 57. He arrives in Leith, 58. For safety he is removed to the Lothians: preaches at Inveresk, 59. He goes to Haddington, 60. John Knox's first appearance, 60. The last sermon of Wishart: his arrest, 61. He is betrayed into the hands of the Cardinal, 62. The bishops and clergy are convoked to the trial of Wishart, 62. A merry tale of the Cardinal and Archbishop Dunbar, 63. Pilate and Herod patch the quarrel, 64. Wishart before the Cardinal's tribunal, 65. The Sub-prior preaches on heresy, 66. A fed sow accuses and curses Wishart, 67. His oration in reply to his accusers, 67. He is brought to the stake, 78. Vengeance on the Cardinal is vowed, 80. Assassination of Cardinal Beaton: 29th May 1546, 82. The reforming party is besieged in the Castle of St. Andrews, 83. A treacherous truce, 83. John Rough resumes preaching, 84. John Knox comes to the Castle of St. Andrews, 84. He is called to the office of preacher, 85. He denounces the Roman Kirk: his challenge, 86. The first public sermon of John Knox is made in the Parish Kirk of St. Andrews, 87. The people comment on Knox's sermon against Papistry, 89. He is called on to defend his doctrine, 90. Signs follow his ministry: the backsliding of Sir James Balfour, 96. The Regent and the Queen-Dowager violate the Appointment: a French army comes to their aid, 96. The Castle is stormed, and surrenders upon terms, 98. The company of the Castle are carried to France, and cast into prison and the galleys, 99. The Papists rejoice, and the Regent receives the Pope's thanks, 99. The Duke of Somerset invades Scotland, 100. The Battle of Pinkie Cleuch, 100. The Parliament at Haddington: Queen Mary is sold to France, 104. The siege of Haddington, 105. The French fruits: arrogance of the French soldiery, 105. The Scots prisoners in France, and their deliverance, 107. John Knox prophesies of himself: his confidence in God's deliverance, 109. John Knox in England, and on the Continent, 111. Haddington proves the truth of Wishart's foreboding, 112. Peace proclaimed (April 1550): the Papists resume persecution, 113. The faithful testimony and martyrdom of Adam Wallace, 113. The Duke is deposed, and the Queen-Dowager is made Regent (1554), 115. The death and virtues of Edward VI., 116. The superstitious cruelty of Mary of England, and of the Queen Regent, 117. Knox follows William Harlaw and John Willock to Scotland, 117. The good testimony of Elizabeth Adamson, Mistress Barron, 118. John Knox argues that the Mass is idolatry, 119. He preaches in different parts, and administers the Lord's Table, 120. He is summoned to answer for his doctrine: the Diet abandoned, 121. He is recalled to Geneva, and leaves the realm: he is burned in effigy, 122. The Regent declares war on England: the nobles decline to move, 122. The Evangel begins to flourish in Scotland, 123. Images are stolen, and the prelates practise with the Regent, 123. The downcasting of Saint Giles's image, and discomfiture of Baal's priests, 125. The Dean of Restalrig, hypocrite, begins to preach, 127. The recall of Knox, 128. The Lords of the Congregation make a covenant, 130. The Earl of Argyll promotes the cause of the Reformed Kirk, 132. The bishops make a feeble show of reformation, 132. The Regent practises for grant of the crown-matrimonial to the King of France, 133. The Parliament of October 1558: the crown-matrimonial is granted, 134.

BOOK SECOND: 1558-1559.

The preface to the second book, 135. The consciences of judges, lords, and rulers are awakened, 136. The office of elder is instituted, and the Privy Kirk is founded, 137. John Willock preaches: formal steps towards a public reformation are taken, 137. The first oration and petition of the Protestants of Scotland to the Queen Regent, 138. The Papists brag of disputation: the Articles of Reconciliation, 141. Persecution at St. Andrews: Walter Myln is burned, 142. The Protestants appeal to Parliament, 143. The Regent makes large promises of protection and reform, 145. Treachery of the Regent: the preachers are summoned, 146. The revival at Perth: fury of the Regent, 147. Knox returns from France, and joins the Protestants at Perth, 148. The mob wreck the churches and destroy the monasteries in Perth, 149. The Queen rages, and stirs up the nobility, 151. The Protestants prepare for a struggle for liberty of conscience, 153. The rival forces are arrayed outside Perth, 154. Commissioners are sent by the Queen: interview with John Knox: May 1559, 154. The nobility of the West-land march to the aid of Perth: the Regent takes fright, 156. Another Appointment is patched up: 28th May 1559, 157. The Lords and the Congregation make a fresh covenant, 158. The Regent enters Perth, and at once breaks faith with the Congregation, 159. The Earl of Argyll abandons the Regent and declines to return, 159. The Archbishop of St. Andrews interdicts Knox from preaching, 160. Knox declines to obey the dictates of the Archbishop, 160. He preaches at St. Andrews once more: the monuments of idolatry are cast down, 161. The Regent declares war: the forces of the Congregation are called out, 162. The affair of Cupar Moor: the Regent sues for an armistice, 162. Once more the Regent breaks faith, 163. The relief of Perth, 164. The sack of the Abbey and Palace of Scone, 164. The forces of the Congregation take possession of Stirling and Edinburgh, 165. The Congregation renew peaceable overtures to the Regent, 166. Death of Harry Second, King of France, 169. The Regent again takes up arms against the Congregation, 169. Edinburgh Castle supports the Regent: Appointment made at Leith, 170. The Congregation invoke the aid of England, 170. John Willock braves the fury of the Regent, and continues to minister to the kirk in Edinburgh, 171. The citizens decline to permit popish ceremonies to be renewed in the High Kirk, 171. The Regent restores the Mass at Holyrood, persecutes the Reformed clergy, and seeks to embroil the Protestants with the French, 172. She receives reinforcements of troops from France, 173. A convention is held at Stirling: 10th September 1559, 174. The Lords of the Congregation agree to take up arms against the French invasion, 174. The protests of the Congregation are scornfully rejected, 175. The Congregation convene at Edinburgh: they agree to depose the Regent, 175. The first siege of Leith is commenced: traitors hinder the Protestants, 177. Hardships of the Protestant party; the soldiers demand their pay, 177. Four thousand crowns are sent from England, and captured by Lord Bothwell, 178. The men of Dundee lose their guns, 178. The ill results of further treachery, 179. The cause of the Protestants is in eclipse, 179. Maitland of Lethington joins the Lords of the Congregation, 180. The retreat from Edinburgh, 181. John Knox preaches at Stirling: a notable sermon on the discipline of Providence, 181.

BOOK THIRD: 1559-1561.

The Regent possesses Edinburgh: Arran is proclaimed traitor, 185. French reinforcements meet with disaster, 185. News from England: a waiting game is played, 186. The French invade Fife, 186. An affair at Pettycur, 186. The French occupy Kinghorn, 187. John Knox preaches at Cupar, 187. The campaign in Fife, 188. An English fleet arrives in the Forth, 190. The French retire on Edinburgh, 190. A greedy Frenchman dies in a beef-tub, 191. The negotiations between the Congregation and the English Court, 191. Cecil's letter to Knox, 193. Reply of Knox to Secretary Cecil, 194. A practical response, 195. Knox reproaches the Lords for slackness and thoughtlessness, 196. After the French retreat from Fife, 199. At Berwick the Lords made a contract with England, 200. Principal clauses of the treaty of Berwick, 200. The Regent lays waste the country, 202. Second siege of Leith: April 1560, 204. The assault upon Leith is unsuccessful, 206. Sir James Crofts is blamed, 207. The siege is continued: illness of the Queen Regent, 208. The Regent expresses repentance, and receives godly instruction, 208. Death of the Queen Regent, 209. Peace with France is concluded, 209. The English army is withdrawn, with honours, 210. Public thanksgiving in St. Giles's Kirk, 210. Preachers and Superintendents are appointed, 212. The first Protestant Parliament, 212. John Knox preaches, and reformation is agreed upon, 213. The Protestants petition Parliament, 213. Parliament calls for _The Confession of Faith_, 214. _The Confession of Faith_ is considered by Parliament, and solemnly ratified, 214. The Mass is prohibited, 216. Queen Mary and the King of France do not ratify the Acts of Parliament, 216. _The Book of Discipline_, 217. The House of Guise and the Papists design further trouble, 217. Death of the King of France: 5th December 1560, 218. Queen Elizabeth declines the hand of the Earl of Arran, 218. A public debate concerning the Mass, 219. Lord James Stewart is sent to Queen Mary, 221. An embassy from France, 221. Lord James has a narrow escape from the Papists, 222. Messages from the Queen, 223. Queen Mary's relations with Queen Elizabeth, 223.

BOOK FOURTH: 1561-1564.