Chapter 14

The death of this foirsaid tyrant was dolorous to the preastis, dolorous to the Governour, most dolorous to the Quene Dowager;[458] for in him perished faythfulnes to France, and the conforte to all gentilwemen, and especiallie to wantoun wedowis: His death most be revenged. To the Courte agane repares the Erle of Anguss, and his brother Schir George. Laubour is maid for the Abbacy of Abirbrothok, and a grant was ones maid of the samyn, (in memorie whareof George Dowglas,[459] bastard sone to the said Erle, is yet called Postulat.) Butt it was more proper, (think the Hammyltonis,) for the Governouris keching, nor for reward to the Dowglasses. And yitt in esperance thairof, the saidis Erle and George his brother war the first that voted, that the Castell of Sanctandrois should he beseiged. The Bischope, to declair the zeall that he had to revenge the death of him that was his predecessour, (and yit for his wishe he wold nott haif had him leaving agane,) still blew the coallis. And first, he caused summound, then denunce accurssed, and then last, rebelles,[460] not only the first interprisaris, but all such also as after did accumpany thame.[461] And last of all, the seige was concluded, which begane in the end of August; (for the 23 day thairof departed the soldeouris from Edinburgh,) and continewed near to the end of Januare. At what tyme, becaus thei had no other hope of wynnyng of it butt by hounger; and thairof also thei war dispared; for thei within had brockin throwght the east wall, and maid a plaine passage, by ane yron yett to the sea, which greatly releaved the besegeid, and abased the beseagearis; for then thei saw that thei could nott stope thame of victualles, onless that thei should be maisteris of the sea, and that thei clearlie understood thei could not be; for the Engliss schippis had ones bein thare, and had browght Williame Kirkcaldy frome London, and with much difficultie, (becaus the said yett was nott then prepared,) and some loss of men, had randered him to the Castell agane, and had tackin with thame to the Courte of England, Johnne Lesly and Maister Henry Balnavis, for perfyting of all contractes betuix thame and King Harye, [SN: UPON WHAT CONDITIONIS KING HARY TOOK THE CASTELL OF SANCTANDROIS IN HIS PROTECTIOUN.] who promissed to tak thame in his protectioun, upoun conditioun onlye, that thei should keape the Governouris sone, my Lord of Errane,[462] and stand freindis to the contract of mariage, whareof befoir we have made mentioun. These thingis clearly understand, (we say,) by the Governour and his Counsall, the preastis and the schavin sorte, thei conclude to make ane Appointment, to the end, that under treuth thei mycht eyther gett the Castell betrayed, or elles some principall men of the cumpany tackin at unwarres. In the which head was the Abbot of Dumfermling[463] principall; and for that purpose had the Lard of Monquhany,[464] (who was most familiar with those of the Castell,) laubored at foote and hand, and proceaded so in his trafique, that from entress upoun daylyght at his pleasur, he gat licience to come upoun the nycht whensoever it pleased him. But God had nott appointed so many to be betrayed, albeit that he wold that thei should be punished, and that justlye, as heirafter we will hear.

THE HEADIS OF THE COLOURED APPOINTMENT WAR:--

1. That thei should keap the Castell of Sanctandrois, ay and whill that the Governour, and the authoritie of Scotland, should gett unto thame ane sufficient absolutioun from the Pape, (Antichrist of Rome,) for the slawchtter of the Cardinall foirsaid.

2. That thei should deliver pledges for deliverie of that House, how sone the foirsaid absolutioun was delivered unto thame.

3. That thei, thare freindis, familiaris, servandes, and otheris to thame pertenyng, should never be persewed in the law, nor by the law,[465] be the authoritie, for the slauchter foirsaid. But that thei should bruik[466] commodities spirituall or temporall, whatsoever thei possessed befoir the said slauchter, evin as yf it had never bein committed.

4. That thei of the Castell should keape the Erle of Errane,[467] so long as thare pledges war keape.--And such lyik Articles, liberall yneuch; for thei never mynded to keape word of thame, as the ischew did declaire.

The Appointment maid, all the godly war glaid; for some esperance[468] thei had, that thairby Goddis woord should somewhat bud, as in deid so it did. For Johnne Rowgh,[469] (who sone after the Cardinalles slawghter entered within the Castell, and had continewed with thame the hole seige,) begane to preach in Sanctandrois; and albeit he was nott the most learned, yit was his doctrin without corruptioun, and tharefoir weall lyiked of the people.

At the Pasche[470] after, [SN: ANNO 1547.] came to the Castell of Sanctandrois JOHNNE KNOX, who, weareid of removing from place to place, be reassone of the persecutioun that came upoun him by this Bischope of Sanctandros, was determinat to have left Scotland, and to have vesitid the schooles of Germany, (of England then he had no pleasur, be reassone that the Paipes name being suppressed, his lawes and corruptionis remaned in full vigour.) But becaus he had the cair of some gentilmenes childrene, whome certane yearis he had nurished in godlynes, thare fatheris solisted him to go to Sanctandrois, that himself mycht have the benefite of the Castell, and thare childrene the benefite of his doctrine; and so, (we say,) came he the tyme foirsaid to the said place, and, having in his cumpanye Franciss Dowglass of Langnudrye, George his brother,[471] and Alexander Cockburne, eldast sone then to the Lard of Ormestoun,[472] begane to exercise thame after his accustomed maner. Besydis thare grammare, and other humane authoris, he redd unto thame a catechisme, a compt whairof he caused thame geve publictlie in the parishe Kirk of Sanctandrois. He redd moreover unto thame the Evangell of Johnne, proceading whare he left at his departing from Langnudrye, whare befoir his residence was; and that lecture he redd in the chapell, within the Castell, at a certane hour. Thei of the place, but especiallie Maister Henry Balnaves and Johne Rowght, preachear, perceaving the manor of his doctrin, begane earnestlie to travaill with him, that he wold tack the preaching place upoun him. But he utterlie refuissed, alledgeing "That he wold nott ryne whare God had nott called him;" meanyng, that he wold do nothing without a lauchfull vocatioun.

[SN: THE FIRST VOCATIOUN BY NAME OF JOHNE KNOX TO PREACHE.]

Whareupone thei prively amonges thame selfis advising, having with thame in counsall[473] Schir David Lyndesay of the Mont, thei concluded, that thei wold geve a charge to the said Johnne, and that publictlie by the mouth of thare preachear. And so upoun a certane day, a sermone had of the electioun of ministeris, What power the congregatioun (how small that ever it was, passing the nomber of two or three) had above any man, in whome thei supposed and espyed the giftes of God to be, and how dangerous it was to refuise, and not to hear the voce of such as desyre to be instructed. These and other headis, (we say,) declaired, the said Johnne Rowght,[474] prcachear, directed his wordis to the said Johne Knox, saying, "Brother, ye shall nott be offended, albeit that I speak unto yow that which I have in charge, evin from all those that ar hear present, which is this: In the name of God, and of his Sone Jesus Christ, and in the name of these that presentlie calles yow by my mouth, I charge yow, that ye refuise not this holy vocatioun, but that as ye tender the glorie of God, the encrease of Christ his kingdome, the edificatioun of your brethrene, and the conforte of me, whome ye understand weill yneuch to be oppressed by the multitude of laubouris, that ye tack upoun yow the publict office and charge of preaching, evin as ye looke to avoid Goddis heavye displeasur, and desyre that he shall multiplye his graces with yow." And in the end, he said to those that war present, "Was not this your charge to me? And do ye not approve this vocatioun?" Thei answered, "It was; and we approve it." Whairat the said Johnne[475] abashed, byrst furth in moist abundand tearis, and withdrew him self to his chalmer. His conteanance and behaveour, fra that day till the day that he was compelled to present him self to the publict place of preaching, did sufficiently declair the greaf and truble of his hearte; for no man saw any sign of myrth of him, neyther yitt had he pleasur to accumpany any man, many dayis togetther.

[SN: DEAN JOHNE ANNAN.]

The necessitie that caused him to enter in the publict place, besydis the vocatioun foirsaid, was: Dean[476] Johne Annane,[477] (a rottin Papist,) had long trubled Johnne Rowght in his preaching: The said Johnne Knox had fortifeid the doctrine of the Preachear by his pen, and had beattin the said Dean Johne from all defences, that he was compelled to fly to his last refuge, that is, to the authoritie of the Church, "Which authoritie, (said he,) damned all Lutherianes and heretikes; and tharefoir he nedith no farther disputatioun." Johne Knox answered, "Befoir we hold our selfis, or that ye can prove us sufficientlie convict, we must defyne the Church, by the; rycht notes gevin to us in Goddis Scriptures of the trew Church. We must decerne the immaculat spous of Jesus Christ, frome the Mother of confusioun, spirituall Babylon, least that imprudentlie we embrase a harlote instead of the cheast spous; yea, to speak it in plaine wordes, least that we submitt our selves to Sathan, thinking that we submitt our selfis to Jesus Christ. For, as for your Romane Kirk, as it is now corrupted, and the authoritie thairof, whairin standis the hope of your victorie, I no more dowbt but that it is the synagog of Sathan, and the head thairof, called the Pape, to be that man of syne, of whome the Apostle speakis, then that I doubt that Jesus Christ suffurred by the procurement of the visible Kirk of Hierusalem. [SN: THE OFFER OF JOHNE KNOX FIRST AND LAST UNTO THE PAPISTIS.] Yea, I offer my selve, by woord or wryte, to prove the Romane Church this day farther degenerat from the puritie which was in the dayis of the Apostles, then was the Church of the Jewes from the ordinance gevin by Moses, when thei consented to the innocent death of Jesus Christ." These woordis war spokin in open audience, in the parishe Kirk of Sanctandrois, after that the said Dean Johne Annane had spokin what it pleasith him, and had refuissed to dispute. The people hearing the offer, cryed with one consent, "We can not all read your writtingis, butt we may all hear your preaching: Tharefore we requyre yow, in the name of God, that ye will lett us hear the probatioun of that which ye have affirmed; for yf it be trew, we have bene miserable deceaved."

[SN: THE FIRST PUBLICT SERMON[478] OF JOHNE KNOX MAID IN THE PARISH KIRK OF SANCTANDROIS.]

And so the nixt Sounday was appointed to the said Johne, to expresse his mynd in the publict preaching place. Which day approching, the said Johne took the text writtin in Daniel, the sevint chapter, begynnyng thus: "And ane other king shall rise after thame, and he shall be unlyik unto the first, and he shall subdew three kinges, and shall speak wordis against the Most Heigh, and shall consome the sanctes of the Most Heigh, and think that he may change tymes and lawes, and thei shalbe gevin into his handis, untill a tyme, and tymes, and deviding of tymes."

1. In the begynnyng of his sermon, he schew the great luif of God towardis his Church, whome it pleaseth to foirwarne of dangeris to come so many yearis befoir thei come to pas. 2. He breavelie[479] entraited the estait of the Israelitis, who thane war in bondage in Babylon, for the most parte; and maid a schorte discourse of the foure Impyres, the Babyloniane, the Persiane, that of the Greakis, and the fourte of the Romanes; in the destructioun whairof, rase up that last Beast, which he affirmed to be the Romane Church; for to none other power that ever has yitt bein, do all the notes that God hes schawin to the Propheit appertane, except to it allone; and unto it thei do so propirlie apperteane, that such as ar not more then blynd, may clearlie see thame. 3. But befoir he begane to opin the corruptionis of the Papistrie, he defyned the trew Kirk, schew the trew notes of it, whairupoun it was buylded, why it was the pillare of veritie, and why it could nott err, to witt, "Becaus it heard the voce of the awin pastor, Jesus Christ, wold not hear a strangere, nether yitt wold be caryed about with everie kynd of doctrin."

Every ane of these headis sufficientlie declared, he entered to the contrar; and upoun the notes gevin in his text, he schew that the Spreit of God in the New Testament gave to this king other names,[480] to witt, "the Man of Syn," "the Antichrist," "the Hoore of Babylon." He schew, that this man of syn, or Antichrist, was not to be restreaned to the person of any one man onlie, no more then by the fourte beast was to be understand the persone of any one Emperour. But by sic meanes[481] the Spreat of God wold forewarne his chosyn of a body and a multitud, having a wicked head, which should not only be synefull him self, butt that also should be occasioun of syne to all that should be subject unto him, (as Christ Jesus is caus of justice to all the membres of his body;) and is called the Antichrist, that is to say, one contrare to Christ, becaus that he is contrare to him in lyeff, doctrin, lawes, and subjectes. And thane begane he to dissipher the lyves of diverse Papes, and the lyves of all the scheavelynges for the most parte; thare doctrine and lawes he plainelie proved to repugne directlye to the doctrin and lawes of God the Father, and of Christ Jesus his Sone. [SN: _CONTRA DEI SPIRITUM AD GALATOS CA. 2. VERSU 16, ET 3, 11._] This he proved by conferring the doctrin of justificatioun, expressed in the Scriptures, which teach that man is "justifyed by faith only;" "that the blood of Jesus Christ purges us from all our synnes;" and the doctrin of the Papistes, which attributeth justificatioun to the workis of the law, yea, to the workis of manis inventioun, as pilgremage, pardonis, and otheris sic baggage. That the Papisticall lawes repugned to the lawes of the Evangell, he proved by the lawis maid of observatioun of dayis, absteanyng from meattis, and frome mariage, which Christ Jesus maid free; and the forbidding whereof, Sanct Paule called "the doctrin of devillis." In handilling the notes of that Beast gevin in the text, he willed men to considder yf these notes, [SN: THE GREAT WOORDIS WHICH THE ANTICHRIST SPEAKITH.] "Thare shall ane arise unlyk to the other, heaving a mouth speaking great thinges and blasphemous," could be applyed to any other, but to the Pape and his kingdome; for "yf these, (said he,) be not great woordis and blasphemous, 'the Successor of Petir,' 'the Vicare of Christ,' 'the Head of the Kirk,' 'most holy,' 'most blessed,' 'that can not err;' that 'may maik rycht of wrong, and wrong of rycht;' that 'of nothing, may mak somewhat;' and that 'hath all veritie in the schryne of his breast;' yea, 'that hes power of all, and none power of him:' Nay, 'not to say that he dois wrong, althought he draw ten thowsand millioun of saules with him self to hell.' Yf these, (said he,) and many other, able to be schawin in his awin Cannone Law, be not great and blasphemous woordis, and such as never mortall man spak befoir, lett the world judge. And yitt, (said he,) is thare one most evident of all, to wit, Johnne, in his Revelatioun, sayis, 'That the merchandeise of that Babyloniane harlot, amonges otheris thingis, shalbe the bodyes and saules of men.' Now, lett the verray Papistes thame selfis judge, yf ever any befoir thame took upoun thame power to relax the paines of thame that war in Purgatorie, as thei affirme to the people that daily thei do, by the merites of thare Messe, and of thare other trifilles." In the end he said, "Yf any here, (and thare war present Maister Johne Mayre,[482] the Universitie, the Suppriour,[483] and many Channonis, with some Freiris of boyth the ordouris,) that will say, That I have alledgeid Scripture, doctour, or historye, otherwyise then it is writtin, lett thame come unto me with sufficient witness, and by conference I shall lett thame see, not onlye the originall whare my testimonyes ar writtin, but I shall prove, that the wrettaris ment as I have spokin."

Of this sermon, which was the first that ever Johne Knox maid in publict, was thare diverse bruyttis. Some said, "Otheris sned[484] the branches of the Papistrie, but he stryekis at the roote, to destroy the hole." Otheris said, "Yf the doctouris, and _Magistri nostri_, defend nott now the Pape and his authoritie, which in thare awin presence is so manifestlie impugned, the Devill have my parte of him, and of his lawes boyth." Otheris said, "Maister George Wishart spak never so plainelye, and yitt he was brunt: evin so will he be." In the end, otheris said, "The tyranny of the Cardinall maid nott his cause the bettir, nether yitt the sufferring of Goddis servand maid his cause the worse. And tharefoir we wold counsall yow and thame, to provide bettir defenses then fyre and sweard; for it may be that ellis ye wilbe disapointed: men now have other eyes then thei had than." This answer gave the Lard of Nydie,[485] a man fervent and uprycht in religioun.

The bastard Bischope, who yit was not execrated, (consecrated[486] thei call it,) wrait to the Suppriour of Sanctandrois, who (_Sede vacante_) was Vicare Generall, "That he wondered that he sufferred sic hereticall and schismaticall doctrin to be tawght, and nott to oppone him self to the same." Upoun this rebuck, was a conventioun of Gray Freiris and Blak feindis appointed, with the said Suppriour Dean Johnne Wynrame, in Sanct Leonardis yardis, whareunto was first called Johne Rowght, and certane Articles redd unto him; and thairafter was Johnne Knox called for. The caus of thare conventioun, and why that thei war called, was exponed; and the Articles war read, which war these:--

I. No mortall man can be the head of the Church.

II. The Pape is ane Antichrist, and so is no member of Christis misticall body.

III. Man may nether maik nor devise a religioun that is acceptable to God: butt man is bound to observe and keap the religioun that fra God is receaved, without chopping or changeing thairof.

IV. The Sacramentis of the New Testament aucht to be ministred as thei war institut by Christ Jesus, and practised by his Apostles: nothing awght to be added unto thame; nothing awght to be diminished from thame.

V. The Messe is abominable idolatrie, blasphemous to the death of Christ, and a prophanatioun of the Lordis Suppar.

VI. Thare is no Purgatorie, in the which the saules of men can eyther be pyned or purged after this lyef: butt heavin restis to the faythfull, and hell to the reprobat and unthankfull.[487]

VII. Praying for the dead is vane, and to the dead is idolatrie.

VIII. Thare is no Bischoppes, except thei preach evin by thame selfis, without any substitut.

IX. The teindis by Goddis law do not apperteane of necessitie to the Kirkmen.

"The strangeness, (said the Suppriour,) of these Articles, which ar gaddered furth of your doctrin, have moved us to call for you, to hear your awin answeres." John Knox said, "I, for my parte, praise my God that I see so honorable, and appearandlye so modest and qwyet are auditure. But becaus it is long since that I have heard, that ye ar one that is not ignorant of the treuth, I man crave of yow, in the name of God, yea, and I appell your conscience befoir that Suppreme Judge, that yf ye think any Article thare expressed contrarious unto the treuth of God, that ye oppone your self plainelie unto it, and suffer nott the people to be tharewith deceaved. But, and yf in your conscience ye knaw the doctrin to be trew, then will I crave your patrocinye thareto; that, by your authoritie, the people may be moved the rather to beleve the trewth, whareof many dowbtes be reassone of our yowght."[488]

The Suppriour answered, "I came nott hear as a judge, but only familiarlie to talk; and tharefore, I will nether allow nor condempne; butt yf ye list, I will reassone. Why may nott the Kirk, (said he,) for good causes, devise Ceremonies to decore the Sacramentis, and other Goddis service?"

JOHNE KNOX.

"Becaus the Kirk awght to do nothing, butt in fayth, and awght not to go befoir; but is bound to follow the voce of the trew Pastor."

THE SUPPRIOUR.

"It is in fayth that the ceremonyes ar commanded, and thei have proper significationis to help our fayth; as the hardis in Baptisme signifie the rowchnes of the law, and the oyle the softnes of Goddis mercy; and lyikwyese, everie ane of the ceremonyes has a godly significatioun, and tharefoir thei boyth procead frome fayth, and ar done into faith."

JOHNE KNOX.

"It is not yneucht that man invent a ceremonye, and then geve it a significatioun, according to his pleasur. For so mycht the ceremonyes of the Gentiles, and this day the ceremonyes of Mahomeit, be manteaned. But yf that any thing procead frome fayth, it man have the word of God for the assurance; for ye ar nott ignorant, 'That fayth cumis by hearing, and hearing by the word of God.' Now, yf ye will prove that your ceremonyes procead from fayth, and do pleas God, ye man prove that God in expressed wordis hes commanded thame: Or ellis shall ye never prove, That thei proceid from fayth, nor yitt that thei please God; but that thei ar synne, and do displease him, according to the wordis of the Apostill, 'Whatsoever is nott of fayth is synne.'"

THE SUPPRIOUR.

"Will ye bynd us so strait, that we may do nothing without the expresse word of God? What! and I ask a drynk? think ye that I synne? and yitt I have nott Goddis word for me."

This answer gave he, as mycht appear, to schift ower the argument upon the Freare, as that he did.

JOHNE KNOX.

"I wald we should not jest in so grave a mater; nether wold I that ye should begyn to illud the trewth with sophistrie; and yf ye do, I will defend me the best that I can. And first, to your drinking, I say, that yf ye eyther eat or drynk without assurance of Goddis worde, that in so doing ye displease God, and ye synne into your verray eatting and drynking. For sayis nott the Apostle, speaking evin of meatt and drynk, 'That the creatures ar sanctifeid unto man, evin by the word and by prayer.' The word is this: 'All thingis ar clean to the clean,' &c. Now, let me hear thus much of your ceremonyes, and I sall geve you the argument; bot I wonder that ye compare thingis prophane and holy thingis so indiscreatlie togetther. The questioun wes not, nor is nott of meat or drynk, whairinto the kingdome of God consistis nott; butt the questioun is of Goddis trew wirschiping, without the quhilk we can have no societie with God. And, hear it is dowbted, yf we may tack the same fredome in the using of Christis Sacramentis, that we may do in eatting and drynking. One meat I may eatt, another I may refuise, and that without scrupill of conscience. I may change ane with ane other, evin as oft as I please. Whither may we do the same in materis of religioun? May we cast away what we please, and reteane what we please? Yf I be weill remembred, Moses, in the name of God, sayis to the people of Israell, 'All that the Lord thy God commandis thee to do, that do thow to the Lord thy God: add nothing to it; diminyshe nothing from it.' Be this rewill, think I, that the Kirk of Christ will measur Goddis religioun, and not by that which seames good in thare awin eis."

THE SUPPRIOUR.

"Forgeve me: I spak it but in mowes, and I was dry. And now, Father, (said he to the Freir,) follow the argument. Ye have heard what I have said, and what is answered unto me agane."

ARBUCKILL GRAY-FREIR.[489]