LAST DAYS, 1570-1572.
At St. Andrews Knox was free from personal danger, and resumed the work
of preaching. In the pulpit of the parish church he discoursed almost
regularly, with a vigour which triumphed for the time over his physical
weakness. We have a most graphic portrait of him at this time from the
pen of James Melville who was then a student at the University, and who
writes thus in his diary: (We are constrained to modernize the words
that they may be generally understood by English and American readers,
but we know how much they must lose thereby in expressiveness, to those
who understand the vernacular) "Of all the benefits that I had that
year (1571), was the coming of that most notable prophet and apostle of
our nation, Mr. John Knox, to St. Andrews, who by the faction of the
Queen occupying the castle and town of Edinburgh, was compelled to
remove therefrom, with a number of the best, and chose to come to St.
Andrews. I heard him teach there the prophecies of Daniel that summer
and the winter following. I had my pen and my little {192} book, and
took away such things as I could comprehend. In the opening up of his
text he was moderate for the space of half an hour; but when he entered
on application, he made me so to shudder (_scottice_, 'grue') and
tremble, that I could not hold my pen to write. He was very weak. I
saw him every day of his teaching, go slowly and warily, with a fur of
martens about his neck, a staff in the one hand, and good, godly
Richard Ballantyne, his servant, holding up the other armpit
(_scottice_, 'oxter'), from the abbey to the parish kirk, and by the
said Robert and another servant lifted up to the pulpit, where he
behoved to lean at his first entrance; but before he had done with his
sermon, he was so active and vigorous, that it seemed as if he would
beat the pulpit in pieces (_scottice_, 'ding the pulpit in blads') and
fly out of it." Nor must we omit this other trait, evincing as it does
the interest taken by the aged warrior in the young soldiers who were
then just girding on their armour. "He would sometimes come in and
rest in our college yard, and call us scholars unto him, and bless us,
and exhort us to know God, and His work in our country, and stand by
the good cause, to use our time well, and learn the good instructions
and follow the good example of our masters."
In St. Andrews too, at this time, he published his "Answer to the
Letter of a Jesuit named Tyrie," which was the last work that he gave
to the world. It had been composed years before, in the haste which
was incident to his numerous occupations, but it was now {193} revised
and enlarged, and gives expression in a vigorous manner to his maturest
views on faith, religion, and the Catholic, or true and Universal
Church. Here is a nugget from it, not without its pertinence to some
popular notions current in the days in which we live. "We find that
Christ sends not His afflicted Church to seek a lineal succession of
any persons, before He will receive them; but He with all gentleness
calleth His sheep unto Himself, saying, 'Come unto Me all ye that
labour and are laden, and I will ease you.'" Truly a golden sentence,
touching the very quick of all Church controversies, and emphasizing
the principle never to be forgotten, that we must find our way to the
Church through Christ, and not to Christ through the Church.
In public questions he did not cease to take an interest, although the
state of his health unfitted him for active leadership. Still, that he
was no unconcerned spectator of what was going forward is apparent from
the following statement, which, because of its faithfulness and
fairness, we take from the article by Dr. Mitchell on "The Last Days of
John Knox."[1] "In March, 1572, the General Assembly was held in St.
Andrews, in the schools of St. Leonard's College. This place was no
doubt chosen, in part at least, for the convenience of the aged
Reformer, whose counsel in that time of trouble was specially needed.
It was the last Assembly at which he was able to be present, and
probably the first witnessed by Davidson and Melville. 'There,' the
{194} latter narrates, 'was motioned the making of bishops, to the
which Mr. Knox opposed himself directly and zealously.' ... Some months
before this a convention at Leith had given its sanction to a sort of
mongrel episcopacy, nominally to secure the tithes more completely to
the Church, but really to secure the bulk of them by a more regular
title to certain covetous noblemen, who sought in this way to reimburse
themselves for their services in the cause." (The noblemen presented
to the bishoprics men who had first covenanted to give by far the
larger portion of the revenues to the patrons, and with a truly
Scottish humour, the people called these dignitaries "tulchan bishops,"
a "tulchan" being the name which was given to a calf's skin stuffed
with straw, which was set up to make the cow give her milk more
willingly.) "First among these noblemen was the Earl of Morton, then
one of the chief supporters of the young prince, and soon after Regent
of the kingdom. Having secured a presentation to the Archbishopric of
St. Andrews, for Mr. John Douglas, he came over to the city, had him
elected in terms of the convention, and on the 10th of February
inaugurated into his office. This was performed by Winram,
superintendent of Fife, according to the order followed in the
admission of superintendents, save that the Bishops of Caithness, the
Superintendent of Lothian, and Mr. David Lindsay, who sat beside
Douglas, laid their hands on his head. Knox had preached that day as
usual, but, as Ballantyne is careful to tell us, "had {195} refused to
inaugurate the said bishop"; and, as others add, had denounced
"anathema to the giver, and anathema to the receiver," who, as rector
and principal, "had already far more to do than such an aged man could
hope to overtake." In the face of such a fact, it is idle for
historians to insinuate, as Burton does, that Knox gave in his closing
days even a _quasi_ sanction to episcopacy.
In the month of July, 1572, a cessation of hostilities for a time was
agreed upon between the Regent's party and that of the Queen, so that
the city of Edinburgh was again delivered from annoyance, either at the
hands of the garrison or of "the lewd fellows of the baser sort" who
made its streets unsafe. As Melville says, "the good and honest men
thereof returned to their homes, and earnestly implored their pastor,
if he could without injury of his health, to do the same; and so Mr.
Knox and his family passed home to Edinburgh," where he arrived on the
23rd of August. On the following Sunday he preached in his old pulpit;
but as in his weakness he could not make himself heard in the large
cathedral, the western part of the nave, known as the Tolbooth Church,
was fitted up for his use; and that was the scene of his latest
ministrations. He preached as often as he was able, delivering a
course of sermons on the Redeemer's Passion, which he had always wished
to be the theme of his last discourses. But in his debilitated
condition, his ancient power had well-nigh departed. Only once during
this period of decadence {196} did the "wonted fires" flame forth out
of "their ashes." When he heard of the massacre of St. Bartholomew he
had himself assisted into the pulpit, and there, moved at once by the
tender recollections of the many friends of his own who had been among
the victims, and by his life-long antagonism to the system which was
identified with that horrible cruelty, he thundered forth the vengeance
of Heaven against "that cruel murderer the king of France;" and turning
to Le Croc, the French ambassador, he said, like another Elijah: "Go
tell your master that sentence is pronounced against him; that the
Divine vengeance shall never depart from him or from his house, except
they repent; but his name shall remain an execration to posterity, and
none proceeding from his loins shall enjoy his kingdom in peace."
His closing work was the installation of his own successor. During his
absence from Edinburgh, Mr. John Craig, his colleague, had gone to
another sphere of labour, and his flock had now no other shepherd than
himself. He was, therefore, very naturally anxious to see some true
and earnest man set over them in the Lord, and accordingly obtained
permission from the General Assembly to induct any minister who might
be chosen by himself, the Superintendent of Lothian, and the Church of
Edinburgh, to take his place. They agreed to nominate James Lawson, of
Aberdeen, who, being urged by Knox to repair immediately to Edinburgh,
in a touching letter, with a still more touching postscript,--"Haste,
lest ye come too late!"--came to {197} the metropolis, gave such
evidence of his gifts as satisfied all parties concerned, and was
installed on the 9th of November. Knox preached the sermon on the
occasion in the Tolbooth Church, and after that removed with the
congregation to the larger area of the cathedral, where he went through
the form of admission by proposing the usual questions, and giving
exhortation first to the pastor and then to the people. He concluded
with prayer and the benediction; "then leaning upon his staff and the
arm of an attendant, he crept down the street, which was lined with the
audience, who, as if anxious to take the last sight of their beloved
pastor, followed him until he entered his house, from which he never
again came out alive."
The next day he was seized with a violent cough, and he gradually
declined until the 24th of November, when, at the age of sixty-seven,
he breathed his last. His faithful servant, Richard Ballantyne, has
left a minute description of his death-bed experiences and sayings,
which Dr. McCrie has reproduced the main features of in his biography.
We select those which seem to us to give most insight into the
character of the man. Visited, a few days after his last sickness
began, by two of his personal friends, he "for their cause came to the
table," for it was the hour of dinner, and caused an hogshead of wine
in the cellar to be pierced for their entertainment, at the same time
playfully desiring one of them to send for some of it as long as it
lasted, for he would not tarry until it was all drunk." To the elders
of his Church who {198} came in a body to his room at his request, he
said, "I profess before God and His holy angels that I never made
merchandise of the sacred word of God; never studied to please men;
never indulged my own private passions or those of others, but
faithfully distributed the talents entrusted to me for the edification
of the Church over which I watched. Whatever obloquy wicked men may
cast upon me respecting this point, I rejoice in the testimony of a
good conscience." As they were leaving, he detained his colleague and
the minister of Leith to give them a message to Kirkaldy of Grange,
adding to it these words: "That man's soul is dear to me, and I would
not have it perish, if I could save it." When they returned and told
him that they had met with a rude reception, he was much grieved, and
said, "that he had been earnest in prayer for that man, and still
trusted that his soul would be saved, although his body should come to
a miserable end." Such petitions as these dropped from his lips at
intervals, "Come, Lord Jesus. Be merciful to Thy Church which Thou
hast redeemed. Give peace to this afflicted commonwealth. Raise up
faithful pastors who will take the charge of Thy Church. Grant us,
Lord, the perfect hatred of sin, both by the evidences of Thy wrath and
mercy." To his friend Fairley, of Braid, he said: "Every one bids me
good-night, but when will you do it? I have been greatly indebted to
you, for which I shall never be able to recompense you, but I commit
you to one who can, to the eternal God." To Campbell of Kingzeancleugh
{199} he said, "I must leave the care of my wife and children to you,
to whom you must be a husband in my room." A few hours before his
death he said to his wife, "Go read where I first cast my anchor," and
she understanding his reference, read to him the 17th chapter of John's
Gospel, and afterwards a part of Calvin's "Sermons on the Ephesians."
Shortly after, seeing that death was fast approaching, and when he was
unable to speak, his servant said to him, "Now, sir, the time that you
have long called to God for, the end of your battle, is come; and
seeing all natural power now fails you, remember the comfortable
promises of our Saviour Jesus Christ, which ofttimes you have shown us.
And that we may understand and know that you hear us, give us some
sign." And "so he lifted up one of his hands, and incontinent
thereafter rendered up his spirit, apparently without pain or movement,
so that he seemed rather to fall asleep than to die."
He was buried on the 26th of November, his body being accompanied to
the grave by a large concourse of people, among whom were the Earl of
Morton, newly-appointed Regent, and other noblemen. According to the
rubric of his own Book of Common Order, there was no religious service
at the funeral, but when the body was lowered to its place Calderwood
tells us that the Regent Morton uttered these words: "HERE LIETH A MAN
WHO IN HIS LIFE NEVER FEARED THE FACE OF MAN; WHO HATH BEEN OFTEN
THREATENED WITH DAGGE AND DAGGER, BUT YET HATH ENDED HIS DAYS IN PEACE
{200} AND HONOUR." The precise site of his grave cannot now be
identified. It was in the churchyard of St. Giles, which extended from
the church down the slope of the hill till it reached the Colgate, and
was wholly obliterated in 1633 when the Parliament House and other
buildings were erected. If any stone ever marked the spot, it was
probably then removed or destroyed. Tradition points out as the place
that which is now marked with the letters "I.K., 1572," a few feet to
the west of the statue of Charles II. in the Parliament Square. What
Charles ever did for Scotland to deserve any such memorial, it would
puzzle the wisest man to say, unless perhaps on the principle that it
was his intolerance which most of all provoked the Revolution; but many
will agree with Dr. Laing in thinking, that "a more appropriate
monument for such a locality would be a statue of the great Reformer."
Knox, we are told, was of small stature, and his constitution never
recovered from the effects of the exposure to which he was subjected in
the French galleys, so that his frame was not well fitted for hardship
and fatigue. He too had his "thorn in the flesh," and that he did so
much in spite of that is a proof of the dominating power of his
spiritual earnestness over his physical weakness. Of the five
portraits reproduced and criticised so characteristically by Carlyle in
his "Brochure" on the subject, we give our verdict in favour of that
which he calls the Somerville portrait, and of which he says that it is
"the only probable likeness anywhere known to {201} exist." It is that
of a true Scottish face--sharp, wedge-like in its contour, surmounted
by a bald dome-like head fringed with scanty hair, the beard short and
not very profuse, the lips firmly set, with the slightest curl of scorn
in their expression, and the eyes small, clear, penetrating, and quick;
altogether "a physiognomy worth looking at," and far more in keeping
with the character and history of the Reformer, than the long-bearded
timber-looking figure-head, surmounted by a Genevan cap, which has been
made so long to represent him to posterity, and which Carlyle has shown
to have no claim to authenticity.
His children were five in number. His two sons by his first wife
became students in St. John's College, Cambridge, where Nathanael, the
elder, died in 1580. Eleazar, the younger, after finishing his
studies, became Vicar of Clacton Magna, and died in 1591. He too was
buried at Cambridge; and, by the death of both, the family of the
Reformer in the male line became extinct. His three daughters by his
second wife were Martha, Margaret, and Elizabeth. Martha became the
wife of Alexander Fairley, eldest son of Robert Fairley, of Braid, whom
we have just seen at the Reformer's death-bed. Margaret married
Zachary Pont, one of the Lords of Session, and latterly minister of St.
Cuthbert's, Edinburgh. Elizabeth wedded John Welsh, best known as
Minister of Ayr, who was banished for the part which he took in the
holding of the General Assembly at Aberdeen in July, 1605, and spent
many years as pastor of a {202} Protestant Church in France. It is of
this daughter that the well-known story is told to the effect that when
her husband's health failed she came over to London, and, having
through the influence of friends obtained audience of King James I.,
requested the royal permission for his return to his native land.
After some coarse pleasantry, which need not here be repeated, the king
told her that if she would persuade her husband to submit to the
bishops he would allow him to go back to Scotland, whereupon, lifting
her apron and holding it out toward the king, she answered, like a true
daughter of her father, "Please your Majesty, I'd rather kep his head
(_i.e._ receive it from the block) there!"
Of the writings of Knox we have spoken incidentally in the course of
our narrative, and need not therefore enter now into any minute
criticism of their character and merits. They were struck out of him
almost extemporaneously by emergencies that arose, and, like all
similar productions, they were mainly ephemeral in their nature, so
that they are studied now, for the most part, only by those who wish to
gain some insight into the man, his times, and his work. He was not
what might properly be called literary. He would not have described
himself as another of his countrymen did, as "a writer of books." On
the contrary, in the preface to the only sermon which he published, he
affirmed that "he considered himself rather called of {203} God to
instruct the ignorant, comfort the sorrowful, confirm the weak, and
rebuke the proud by tongue and living voice in these most corrupt
times, than to compose books for the age to come; seeing that so much
is written (and that by men of most singular condition) and yet so
little well observed, he decreed to contain himself within the bounds
of that vocation whereunto he felt himself specially called." An
exception to this may perhaps be found in his "History of the
Reformation in Scotland," to which throughout we have been so much
indebted, and which is one of the raciest, clearest, and most
trustworthy records of the heroic struggle in which he was virtually
the leader of the victorious side. It has been stigmatized by Burton
as egotistical; but Carlyle more justly notices how on one occasion,
when his personal merit far excelled all possible description, "he
hardly names himself at all"; and where he could not be truthful
without speaking of himself, he invariably does so in the third person,
and without any attempt to glorify the work of which he might have
said, "_cujus pars magna fui_." For the rest, as Carlyle says, "His
account of every event he was present in is that of a well-discerning
eye-witness. Things he did not himself see, but had reasonable cause
and abundant means to inquire into--battles even, and sieges--are
described with something of a Homeric vigour and simplicity." It is
unfortunate for modern readers that it is written in the old Scottish
dialect; but if some competent scholar would only honestly modernize
and faithfully edit it, a {204} great boon would be conferred upon the
present generation, for it has in it many elements of popular interest.
His special vocation was that of the preacher rather than of the
author. The pulpit was the throne of his peculiar and pre-eminent
power. Other men might equal or surpass him elsewhere, but _there_ he
was supreme. Different excellences might come out in himself on
different occasions; but in the pulpit all his abilities were
conspicuous, and there they were always at their best. It was the
glass which focussed all his powers into a point, and quickened their
exercise into a burning intensity which kindled everything it touched.
It brightened his intellect, enlivened his imagination, clarified his
judgment, inflamed his courage, and gave fiery energy to his utterance.
He was never elsewhere so great in any one of these particulars, as he
was, when in the pulpit, in them all; for there, over and above the
"_praefervidum ingenium_" which he had in common with so many of his
countrymen, and the glow of animation which fills the soul of the
orator when he looks upon an audience, he had the feeling that he was
called of God to be faithful, and that made him almost like another
Paul. Behind him was the cross of his Lord; before him was the throne
at which he was to be accountable, and between these two he stood
"watching for souls as one that must give account." He began his
discourse most commonly with Biblical exposition, and spent a little
time in calmly, clearly, and fully explaining the meaning of the
passage on which he was engaged. In this {205} portion of his sermon,
if we may judge from the published tracts which were apparently founded
on pulpit utterances, he was clear, simple, convincing; not making a
parade of learning, yet bringing out withal the true significance of
the sacred text. Then having cleared away all doubt from that, he made
it the foundation of a battery, whereon he erected a swivel gun, and
with that he swept the whole horizon, firing at every evil which came
within his view. Nor were the shots mere random things. They were
deliberately aimed, and they commonly did most effective work. No
matter who might be the evil-doer, the exposure was sure to be made,
and the expostulation, usually ending in denunciation, unless the
sinner should repent, was sure to follow. Whatever he might do
elsewhere, he could neither shut his eyes nor keep back his utterance
when he was, as he called it, "in public place." He was "set as a
watchman" to the people of Scotland, and he would watch with wakeful
vigilance, and give honest warning of everything which he saw wrong;
for the wrong with him was always fraught with danger, and the
wrongness was enough to evoke his protest. He used no soft words. He
was no maker of polite phrases. He spoke in order to be understood,
and therefore he "called a fig a fig, and a spade a spade." He went
into the pulpit not because he had to say something, but because there
was something in him which was compelling itself to be said. He spoke
because he "could not but" speak. That irrepressibility gave {206}
volcanic energy to his manner and fiery force to his words, so that the
effects produced by his sermons were not merely superficial. Like
those modern missiles which burst in the wounds which they have made,
his words exploded within the hearts of those who had received them,
and set them on fire with convictions that flamed forth in their
conduct. It was apparently impossible for any one to listen to him
without being deeply moved, either to antagonism, or to enthusiastic
agreement, or--for he could be tender also--to tears.
It may be said indeed that he allowed himself too great liberty in
commenting on public men and national affairs; and we may readily admit
that in ordinary times, and especially in our altered circumstances, it
would be unwise in most preachers to use the pulpit precisely as he
did. But we have to bear in mind that the crisis through which his
country was passing at the time, was as much religious as political,
and that the pulpit was the only organ at his command. To his credit
be it recorded, that he was, if not the first, at least one of the very
first to perceive the importance of making and guiding public opinion
aright. He saw that the people were to be the virtual rulers in the
coming time; nay, he recognised in them the ultimate arbiters for the
decision of the great matters which were then in debate, and therefore
he would not take time to go to royal closets or noblemen's studies,
but made his appeal to the people as a body, and the pulpit was the
only place in which he could do that. The daily press was not then
born; the {207} public meeting had not yet come into vogue; but what is
now done by our editors in their columns, and by our statesmen in
Midlothian campaigns, and such like, he did by his five weekly sermons
in Edinburgh, and by his various preaching journeys in the south and
west and north divisions of the kingdom. He informed and aroused
public opinion. He appealed to the people, speaking to them as one
under oath to the King of kings the while; and when we put the matter
in that light, we have at once the defence of his procedure and the
explanation of his success.
He was not always wise; neither was he always discriminating in his
utterances. Who is? who especially when surrounded by the difficulties
with which he had to contend? and we may well forgive him his
occasional indiscretions, when we think of the work which, in spite of
these, he was honoured to accomplish. By that work he has earned the
gratitude of posterity, and deserved a place among the men who are most
worthy to be remembered in these times. By that work the entire face
and future of Scotland were changed. She has made great progress in
many directions since his day, and outgrown many of the limitations
within which he would have restricted her; but the success of his work
made it possible for her to become what she is to-day. The liberty,
the literature, the philosophy, as well as the religion of Scotland,
could not have developed into what they became without the Reformation;
and without Knox, humanly speaking, the Reformation would not {208}
have been at all, or at least would not have been what it actually
became. He had not the lyric thrill of genius that vibrates in the
songs of Robert Burns; but in his own way and to his own tune he sang,
"A man's a man for a' that," two hundred years before the Ayrshire bard
was born. He laid the foundation of that national popular education
which has made Scotland at home so intelligent, and carried Scotsmen
with honour abroad into all the countries under heaven; and though he
would have protested very vehemently against the scepticism of Hume and
others, yet the men who have made the Scottish school of philosophy
illustrious, received, consciously or unconsciously, much of their
impulse from his work. Add to this, that wherever Presbyterianism has
found a foothold, its votaries name Knox side by side with Calvin, as
one of its foremost leaders and organizers. But when we consider the
shortness of the time within which Knox did his work for Scotland, the
greatness of the man becomes still more conspicuous. He was forty-two
years of age when he was called to preach in the Castle of St. Andrews,
and he died at sixty-seven. Within these twenty-five years therefore
his reformation work was done; and yet of these nearly two were spent
as a galley-slave in French captivity, five were passed in England,
three on the continent, and for the last year and a half of his life he
was disabled by paralysis, so that his active labours in his native
land were virtually condensed within little more than fourteen years.
During these, also, he had to contend, save in the brief season {209}
of Murray's regency, with the greatest difficulties, but through them
all he held on, and over them all he secured an ultimate triumph. His
energy was consuming, his zeal untiring, and his vigilance
unslumbering. With the eye of a statesman he looked into the future,
while at the same time he keenly scrutinized the movements of the
present. He had the near sight which sees what is closest to it with
admirable distinctness, and the far sight which descries with equal
accuracy what is distant, and with these he combined the philosophic
spirit which marked very correctly the connection between the two. He
was a true patriot, and ever willing to sacrifice himself in the
welfare of his country. And all these qualities in him were raised to
the white heat of enthusiasm, and fused into the unity of holiness by
his devotion to the God and Father of his Saviour the Lord Jesus
Christ. He spoke, and wrote, and acted as ever in His sight. This was
the secret of his courage, the root of his inflexibility, and the
source of his power. As a Reformer he had in him the boldness of
Luther, combined with some of the qualities of Calvin, and though as a
whole he was inferior to both, yet more than either he reminds us of a
Hebrew prophet. When we see him before Queen Mary, we think at once of
Elijah before Ahab, and more appropriately perhaps than any other man
in modern history he might have taken for the motto of his life the
oft-repeated asseveration of the Tishbite, "As the Lord God of Israel
liveth, _before whom I stand_."
{210}
And yet, though sternly uttering in the highest places what he believed
to be the word of God, there were not wanting in his character other
traits of gentleness and geniality. As Carlyle has truly said, "Tumult
was not his element, it was the tragic feature of his life that he was
forced to dwell in that." He too, like the granite mountains of his
native land, had in him fountains of tenderness, and valleys laughing
with cheerfulness. He was not the heartless Stoic that many have
ignorantly painted him, for have we not seen him weeping with those who
were "sobbing unto God"? And though it may seem strange to those who
have not made themselves acquainted with his history, there was in him
a vein of humour, yea even, as Carlyle says, of "drollery," that makes
him excellent company. This humour of his, as the writer just named
has admirably diagnosed it, was "not mockery, scorn, bitterness, alone,
though there is enough of that too, but a true, loving, illuminating
laugh mounts up over the earnest visage; not a loud laugh; you would
say a laugh in the _eyes_ most of all."
But now our task is done. We have tried to show honestly the man as he
was, and to describe dispassionately the work which he did. He is, if
not pre-eminently the Scotchman of history,--though we think a good
claim might be established for him as such,--yet certainly one of "the
three mightiest," or of "the first three" of his nation; and like the
vine whose branches spread over the wall, his influence has gone in
blessing to other lands, for in his work we have the root of the
English {211} Revolution, and some of the seeds that were carried
westward in the _Mayflower_, and sown in New England fields, had fallen
from his hands. It is not inappropriate therefore that one whose
labours in the ministry of the gospel have closely connected him alike
with Scotland, England, and America, should pay this willing tribute to
his name and work.
[1] "Catholic Presbyterian," vol. vi. p. 265.
{212}
INDEX.
NDX
Annand, Dean, Controversy of Knox with, 17.
Answers to some questions concerning Baptism, etc., by Knox, 17.
Arbuckle, Friar, Controversy of, with Knox, concerning the Mass, 18, 32.
Arran, Earl of, appointed Regent of Scotland, 4; character of, 5.
Argyle, Earl of, 108, 116, 125.
Balfour of Mount Quarry, 8.
Balnaves, Henry, 6, 15, 24, 29.
Band, or Bond, Godly, 107, 112, 116.
Beaton, Cardinal, executes George Wishart, 2; character of, 4; produces
a forged will in order to obtain the Regency of Scotland, 4; murder of,
8; condemnation of Walter Mill by, 116.
Becon's Displaying of the Mass, 45.
Berwick on Tweed, Knox appointed to, 30; condition of, at that time,
31; practice of Knox at, in the matter of the Lord's Supper, 32, 36;
preaching of Knox at, 33.
Blast, First, of the Trumpet against the monstrous Regiment of Women,
by Knox, 108.
Book of Common Prayer (English), 31, 36, 46, 47.
Book of Common Order (Scottish), 105, 147.
Book of Discipline, First, 140-147, 153; not ratified, 154.
Bothwell, Earl of, apprehends George Wishart, 2; connection of, with
the family of Knox, 10; part of, in Darnley's murder, 183; marriage of,
to Queen Mary, 183.
Bowes, Marjory, betrothed to Knox, 40; marriage of, to Knox, 96; joins
her husband in Scotland, 126; death of, 155; sons of, 151, 201.
Bowes, Elizabeth, mother-in-law of Knox, 40, 60, 66; character of, 71,
98, 100, 101; kindness of Knox to, 102.
Brandling, Sir Robert, 60, 68.
Bullinger, Henry, 48, 77; questions of Knox to, 77, 81, 108.
Burton's History of Scotland quoted from or referred to, 4, 122, 195,
203.
Cairns, John, appointed reader to Knox in Edinburgh, 155.
Calvin, John, 77, 82; opinion of, on English Prayer Book, 86; criticism
of Knox's treatment at Frankfort by, 93, 106, 110.
Campbell, Robert, of Kingzeaucleuch, 98, 158, 198.
Carlyle, Thomas, Opinions of, on Knox's conduct at Frankfort, 92; on
the First Blast, 110; on Knox's treatment of Queen Mary, 175; on the
portraits of Knox, 200; on Knox's History of the Reformation, 203; on
Knox's tenderness and humor, 210; description of the affair at Cupar
Muir by, 124.
Cecil, Secretary, 49, 113, 130, 162.
Clergy of Scotland, General character of, before the Reformation, 6.
Confession of Faith, Scottish, 137; ratified by Parliament, 139.
Conversion of Knox to Protestantism, 13.
Coverdale, Miles, godfather to one of Knox's sons, 151.
Cox, Dr. Richard, Relation of, to the troubles at Frankfort, 88, 91.
Craig, John, colleague of Knox, 163, 188, 196.
Cranmer, Archbishop, on the Mass, 43; letter of, to English Council,
49; probable author of Declaration on Kneeling, 51; sufferings of, 82.
Crossraguel, Abbot of, Controversy with Knox, 166-168.
Cupar Muir, Affair of, 124.
Darnley, Lord Henry, Marriage of, to Queen Mary Stuart, 180; offended
at sermon by Knox, 180; part of, in murder of Rizzio, 183; murder of,
183.
Deacons, Office of, in First Book of Discipline, 143.
Declaration of Prayer Book on Kneeling in the Lord's Supper, History
of, 48-55.
Demolition of Roman Catholic edifices, Relation of Knox to, 121.
Dieppe, Knox in, 71-76, 79, 113.
Doctors, Office of, in Scottish Church, 145.
Douglas, John, Chaplain to Earl of Argyle, 116.
Edinburgh, Knox chosen minister of, 125; Knox's house in, 155; labors
of Knox in, 163.
Education, Book of Discipline on, 146.
Edward VI., First Prayer Book of, 31, 36, 46, 47; Second Prayer Book
of, 46, 47; order of Communion under, 46; death of, 62.
Elders, Office of, under First Book of Discipline, 142.
Elizabeth, Queen of England, accession to the throne, 112; refuses
Knox's request for permission to travel through England, 113; relation
of, to Mary Stuart, 158; deceitfulness of, 130.
England, Feelings of Knox in regard to, 70; influence of, on Knox, 62.
Erskine, Lord, 98, 106.
Erskine of Dun, 97, 98, 108, 120, 171.
Exposition of the Sixth Psalm by Knox, 71-74.
Faithful Admonition, by Knox, 79-82.
Fairley, Robert, of Braid, 198.
Francis I., of France, Death of, 20.
Francis II., Death of, 156.
Frankfort on the Maine, History of Knox's troubles at, 83-94; departure
of Knox from, 91.
First Blast of the Trumpet against the Monstrous Regiment of Women, by
Knox, 108, 113, 161; Carlyle on, 110.
Froude, J. A., History of England, 64, 127, 139, 185.
Galleys, French, Knox's experiences in, 23-25.
Geneva, Knox at, 83; pastor of English congregation in, 95; arrival of
Knox and family at, 101; labors of Knox at, 105, 107; thanks of English
refugees to the council of, 112.
Gilby, Arthur, colleague of Knox at Geneva, 95.
Glasgow University, Knox a student at, 11.
Glencairn, Earl of, 106, 108.
Godly Band or Bond, 107, 112, 116.
Godly Letter of Warning, by Knox, 74-76.
Guillaume, Thomas, Connection of Knox with, 13.
Haddington, George Wishart preaching at, 1; birthplace of Knox, 10.
Hamilton, Patrick, 5.
Henry VIII., Dispute of, with James V., 4; connection of, with
conspirators against Beaton, 7; Death of, 20.
Hooper, Bishop, 45, 59.
Hume, David, Letter of, to Dr. Robertson, on character of Mary Stuart,
177.
James V., Death of, 3; dispute with Henry VIII., 3.
James VI., Birth of, 183; coronation of, 184.
Kirkaldy of Grange, 9; makes terms for surrender of the castle of St.
Andrews, 22; dissuaded by Knox from the shedding of blood to escape
from prison, 26; controversy of with Knox, 187; message of Knox to, 198.
Kneeling in the Lord's Supper, Knox's opinions and practice in regard
10, 35, 37, 39; declaration of English Prayer Book on, 62.
Knox, John, First appearance of, as body-guard of Wishart, 2; enters
the castle of St. Andrews, 9, 14; early history of, 10; conversion of,
to Protestantism, 13; within the castle of St. Andrews, 14; called to
the ministry, 15; controversy with Dean Annand, 17; sermon at St.
Andrews, 17; controversy with Friar Arbuckle, 18, 32; made a galley
slave, 22; feelings of, on sight of St. Andrews from the galley, 27;
released from the galleys, 30; preaching of, at Berwick, 33;
administration of Lord's Supper at Berwick, 36; opinions of, on Lord's
Supper, 39; heroism of, 40; removal to Newcastle, 42; discourse on the
Mass, 43; preaching of, at Newcastle, 45; practice in regard to the
Lord's Supper at Newcastle, 45; appointed a Royal Chaplain, 46;
preaches before Edward VI., 48, 61; influence of, on English Book of
Common Prayer, 48-52; relation of, to Duke of Northumberland, 48, 56;
offered a bishopric, 57; offered the vicarage of All Hallows, London,
58; before the English council, 58; in the county of Bucks, 65; sermon
at Amersham, 65; Exposition of Sixth Psalm, 68, 72; leaves England for
France, 69; love of, for England, 70; writes Godly Letter of Warning,
74; first visit of, to Switzerland, 77; returns to Dieppe, 79; writes
"Faithful Admonition", 79; goes to Frankfort on the Maine, 83; history
of troubles there, 84; leaves Frankfort, 91; pastor of English Church
at Geneva, 95; brief visit of, to Scotland, 95; marriage of to Marjory
Bowes, 96; work in Scotland at this time, 97-99; summoned to appear
before the bishops, 100; writes to the Queen Regent, 100; returns to
Geneva 102, labors at, 105; called to return to Scotland, 106; at
Dieppe, 106; returns to Geneva, 107; leaves Geneva for Scotland, 112;
arrives in Scotland, 114; preaches at Perth, 120; and at St. Andrews,
124; chosen minister of St. Giles, Edinburgh, 125; travels through
Scotland, 126; negotiations with Sir James Croft, 129; views of, on
civil government, 130; imperfect understanding of the relation of
Church and State, 133; residence of, in Edinburgh, 155; first interview
with Queen Mary Stuart, 159; second interview, 163; debate of, with
Abbot of Crossraguel, 166; breach between, and Earl of Murray, 169;
third interview with Queen Mary, 168; fourth interview with Mary, 170;
accused falsely of immorality, 175; before the Scottish council, 175;
marriage of, to Margaret Stewart, 179; preaches at coronation of James
VI., 185; mourns over the death of Murray, 185; stricken with
paralysis, 186; controversy with Kirkaldy of Grange, 187; danger of, in
Edinburgh, 189; goes to St. Andrews, 190; Melville's description of, at
this time, 191; publishes "Answer to the Letter of a Jesuit", 192;
returns to Edinburgh, 195; last sermon of, 197; last illness of, 197;
death of, 199; personal appearance of, 200; children of, 201; portraits
of, 200; writings of, 202; preaching of, 204; effect of work on
Scotland, 207; tenderness and humor of, 210.
Knox's History of the Reformation, 9, 22, 25, 27, 35, 98, 121, 124,
138, 156, 161, 170; described by Carlyle, 203.
Laing, David, LL.D., Edition of Knox's Works quoted from or referred
to, 11, 12, 58, 65, 72, 74, 75, 77, 102, 110, 129, 130, 144, 148, 153,
182, 201.
Lawson, John, Induction of, as Knox's successor, 197.
Leslie, Norman, 8, 20.
Lindsay, Sir David, 6, 15.
Liturgy of Knox, 152.
Lollards of Kyle, 99.
Lorimer, Rev. Peter, D.D., Works on Knox quoted from or referred to, 8,
25, 28, 30, 31, 33, 36, 37, 41, 45, 46, 48, 49, 51, 52, 54, 55, 103.
Lorn, Lord, 58, 106.
Lorraine, Princes of, 113.
Lord's Supper, first administered after reformed fashion, 19; practice
followed by Knox regarding at Berwick, 32-34, 36; kneeling in, opposed
by Knox, 38; influence of Knox on English Prayer Book regarding, 46-52;
declaration of Prayer Book on kneeling in, 52.
Lyons, Knox visits, 107.
Major, John, Principal of Glasgow University, 11; opinions of, 11, 133;
present at Knox's sermon at St. Andrews, 18.
McCrie's "Life of Knox" quoted from or referred to, 17, 85, 92, 96,
132, 161, 170, 193, 197.
Maitland of Lethington, 97; the younger, 128, 136, 174, 178, 179.
Marriage, Solemnization of, according to Book of Discipline, 146.
Mary of Guise, character of, 3; Queen Regent of Scotland, 97; policy
of, 97; letter of Knox to, 100; declared enemy of Reformation, 114;
petition of Protestant barons to, 117; prohibits preaching or
administration of the sacrament without authority of bishops, 119;
proclaims Knox a rebel, 119; death of, 128.
Mary Stuart, Queen of Scotland, 3; betrothed to the Dauphin of France,
5; reply of Knox to, on the charge of necromancy, 35; death of first
husband of, 156; character of, 157; arrival of, in Scotland, 156;
interviews with Knox, 159, 163, 168, 170, 173, 175; marries Lord Henry
Darnley, 180; marriage of, to Bothwell, 183; abdicates in favor of her
son, 183; defeat of, at Langside, 183; imprisonment of, by Elizabeth,
184.
Mary Tudor, Accession of, to English throne, 66; prayer of Knox for,
67; first proclamation of, 67; marriage of, to Philip of Spain, 81;
attacked by Knox in First Blast, 109.
Mass, Opinions of Knox on the, 32, 43, 107; Becon's Displaying of the,
45.
Melville of Raith, 9.
Melville, James, Description of Knox at St. Andrews by, 191.
Mill, Walter, Martyrdom of, 116.
Milton, John, quoted from, 109.
Ministers, Office of, in Book of Discipline, 141.
Mitchell, Dr., A. F., quoted from, 193.
Morton, Earl of, 108; burial eulogy of, on Knox, 199.
Murray, Earl of (See Lord James Stuart).
Newcastle on Tyne, Removal of Knox to, 42; preaching of Knox at, 45;
practice of Knox at, in regard to the Lord's Supper, 45.
Northumberland, Duke of, 48, 57, 60, 61, 64.
Ochiltree, Lord, 172; father-in-law of Knox, 179, 180.
Ormiston, Laird of, 10.
Prayer Books of Edward VI., First, 31, 36, 46; Second, 46, 47, 49, 52,
56, 85; opinion of Calvin on, 86.
Perth, John Knox at, 121.
Preaching, Knox's habit of preparation for, 79; effect of Knox's, at
Perth, 120; in Edinburgh, 136; before Darnley, 181; Knox's
characterized, 204.
Predestination, Knox's Dissertation on, 111.
Privy Council of England, name of Knox in register of, 29; memorial of
Knox to, on Lord's Supper, 49; appearance of Knox before, 58.
Portraits of Knox, 200.
Randolph, English Ambassador at Edinburgh, 28, 138.
Readers, Office of, in Scottish Church, 140.
Reformation, Beginning of, in Scotland, 5; Hamilton period of, 19;
Wishart period of, 19; Knox period of, 19.
Rizzio, David, character of, 182; murder of, 183.
Robertson, William, D.D., character of Murray in History of Scotland,
185.
Rochelle, Knox visits, 107.
Ross, Dr. John M., quoted from, 133.
Sacraments, Scottish Confession of Faith on, 137; administration of
the, according to Book of Discipline, 145; according to the Book of
Common Order, 151.
Scotland, Condition of, before Reformation, 7; visit of Knox to, in
1555, 97; arrival of Knox at, in 1559, 114; condition of, at that time,
115; labors of Knox in, 126; negotiations of, with England, 127.
St. Andrews, Castle of, an asylum for Protestants, 8; siege of, by
Arran, 9; arrival of Knox in, 9; work of Knox in, 14; Knox called to
the ministry in, 15; Knox preaches in, 17; attacked by Leo Strozzi, 21;
visited by Knox, 123; the scene of Knox's all but latest labors, 191.
Scottish Confession of Faith, 137.
Scottish Parliament, Meeting of, in 1560, 136; in 1563, 169.
Solway Moss, Battle of, 3, 4.
Somerset, Duke of, Protector of England, 20.
Stewart, Margaret, married to Knox, 179.
Stuart, Lord James, Earl of Murray, 98, 106, 125, 138, 156, 166, 169,
174, 180, 184, 185.
Strozzi, Leo, attacks the castle of St. Andrews, 21.
Superintendents, Office of, in Scottish Church, 149.
Switzerland, First visit of Knox to, 77.
Throckmorton, English Ambassador at Paris, 126.
Tulchan Bishops, 194.
Tunstall, Bishop of Durham, 31.
Tyninghame Charter Room, Instrument in, signed by Knox, 12.
Utenhovius, Letter of, to Bullinger, 48.
Whittingham, Dean, with Knox at Frankfort, 86; gives thanks to council
at Geneva for hospitality to English refugees, 112; godfather to one of
Knox's sons, 151.
Willock, John, 97, 126, 130.
Wishart, George, at Haddington, 1; apprehension of, 2; attended by
Knox, 2; executed at St. Andrews, 3; influence of, on Knox, 13.
Writings of Knox, 202.
ENDX
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their extemporaneous prayers."
Anecdotes Illustrative of New Testament Texts.
With 600 Anecdotes. Crown 8vo, 400 pages. Cloth, $1.50. (Being the
5th vol. of the CLERICAL LIBRARY.)
_London Christian Leader_ says: "_This is one of the most valuable
looks of anecdote that we have ever seen. There is hardly one anecdote
that is not of first-rate quality. They have been selected by one who
has breadth and vigor of mind as well as keen spiritual insight, and
some of the most effective illustrations of Scripture texts have a rich
vein of humor of exquisite quality_."
_The London Church Bells_: "The anecdotes are given in the order of the
texts which they illustrate. There is an ample index. The book is one
which those who have to prepare sermons and addresses will do well to
have at their elbow."
_N. Y. Christian at Work_: "AS AN APT ILLUSTRATION OFTEN PROVES THE
NAIL WHICH FASTENS THE TRUTH IN THE MIND, THIS VOLUME WILL PROVE AN
ADMIRABLE AND VALUABLE AID, NOT ONLY TO CLERGYMEN, BUT TO SUNDAY-SCHOOL
TEACHERS AND CHRISTIAN WORKERS GENERALLY."
_N. Y. Observer_: "A book replete with incident and suggestion
applicable to every occasion."
_Sent on receipt of price, charges prepaid._
A. C. ARMSTRONG & SON, 714 Broadway, New York.
* * * * *
CHOICE POPULAR BIOGRAPHIES.
HEROES OF CHRISTIAN HISTORY.
A SERIES OF POPULAR BIOGRAPHIES
BY
Eminent English and American Authors.
12mo Vols., bound in cloth. Price, 75c. each.
A series of biographies of men eminent in religious history, by writers
of recognized ability. Popular in style, trustworthy, and
comprehensive, and dealing with the most interesting characters and
events in the story of the Christian Church. The series condenses, in
entertaining form, the essential facts of the great body of religious
literature, and will have special value for the large class anxious for
information touching these great men, but unable, by reason of limited
leisure or means, to read more elaborate works.
_NOW READY._
WILLIAM WILBERFORCE. By REV. JNO. STOUGHTON, D.D.
HENRY MARTYN. By REV. CHAS. D. BELL, D.D.
PHILLIP DODDRIDGE. By REV. CHAS. STANFORD, D.D.
WILLIAM CAREY. By REV. JAS. CULROSS, D.D.
THOMAS CHALMERS. By REV. DONALD FRASER, D.D.
ROBERT HALL. By REV. E. PAXTON HOOD.
RICHARD BAXTER. By REV. G. D. BOYLE.
"This series of books will be widely popular. It consists of compact,
popular biographies of men eminent in religious history, prepared by
English and American authors of repute. They are similar in size to
the _English Men of Letters Series_, trustworthy and sufficiently
comprehensive, while yet brief enough to satisfy the demand of a large
number of readers who earnestly desire to become acquainted with the
lives and work of eminent Christian heroes."--_N. Y. Evening Post_.
_Sent on receipt of price, charges prepaid._
A. C. ARMSTRONG & SON, 714 Broadway, New York.
* * * * *
[Transcriber's note: the "|" character is used to denote superscripted
characters, e.g. "Durh|m|".