Transcriber's note:
Text enclosed by underscores is in italics (_italics_).
Small capital text has been replaced with all capitals.
* * * * *
[Illustration: JOHN KNOX.
_The only authentic Portrait. Engraved for a book by Theodore Beza,
published at Geneva in 1580._]
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.
No dregs of Papistry left in the Reformed Church of Scotland, 225.
This Book tells of declension, 226. The arrival of Mary, Queen of
Scots: a distressing omen, 226. The Mass is restored at Holyrood,
227. The Council tolerates the Mass at Court, 228. The Earl of
Arran protests, 229. The Protestants are beguiled, 229. John Knox
preaches against the Queen's Mass, 230. He reasons with the Queen,
230. No results follow the Queen's conference with Knox, 237. The
prodigality of Edinburgh, 238. The Magistrates of Edinburgh are
imprisoned and deposed, 238. The Mass is restored, 239. Lord James
Stewart is sent to the Borders, 240. The behaviour of the Queen,
240. The influence of the Court is felt in the Kirk, 241. The
ministers reproach the defaulting lords, 242. Discussion concerning
_The Book of Discipline_, 243. The barons sue for public order in
regard to ecclesiastical benefices, 244. The Council agrees to
divide the patrimony of the Kirk, 244. The modification of stipends,
245. Secretary Lethington gets his answer, 246. Lord James Stewart
created Earl of Mar: his marriage, 247. Disorderly conduct of Earl
Bothwell and others, 248. Plots against the Earl of Moray, 250.
Earl Bothwell speaks with John Knox, 250. The reconciliation of
the Earl of Arran and the Earl Bothwell, 251. The Earl of Arran
suspects treachery, 252. The frenzy of the Earl of Arran, 254. John
Knox reproves the Queen, 255. He is summoned before the Queen,
255. He states his views concerning the behaviour of Princes, 255.
Of dancing, 257. The Queen negotiates with England, 258. The King
of Sweden proposes marriage to Queen Mary, 259. The Queen and the
Earl of Moray, 259. The General Assembly: June 1562, 259. The
supplication to the Queen, 259. Secretary Lethington objects to
the terms of the supplication, 264. The Queen visits the North:
Papist intrigues, 265. John Knox warns the Protestants, 266. A
bond is again subscribed, 267. The result of John Knox's labours
in the South, 267. The Abbot of Crossraguel and Knox, 268. The
revolt of the Earl of Huntly, 268. Of the Earl of Huntly, 269. The
Queen's relations with the Earl of Moray, 269. Rumours concerning
the Queen's marriage, 270. The Queen and Earl Bothwell, 270. The
preachers admonish the courtiers, 270. The General Assembly: 25th
December 1562, 271. The Protestants deal with idolaters and the
Mass, 272. Queen Mary and John Knox at Lochleven, 273. John Knox
writes to the Earl of Argyll, 276. The Massmongers are tried:
19th May 1563, 276. Parliament of May 1563, 277. Queen Mary's
influence: "Vox Dianae," 277. Reformation is hindered by personal
interests, 278. John Knox breaks with the Earl of Moray, 278. Inept
legislation, 279. John Knox preaches a faithful sermon to the Lords,
279. Papists and Protestants take offence: Knox is summoned by the
Queen, 281. Lethington's return: his worldly wisdom displayed,
284. The Queen retains observance of the Mass, 285. The death of
Lord John of Coldingham, 285. Massmongers at Holyrood take fright,
286. The Papists devise mischief, 287. John Knox's letter to the
brethren: 8th October 1563, 287. He is betrayed, 289. He is accused
of high treason, 290. The Lord Advocate gives his opinion, 291.
The Earl of Moray and Secretary Lethington reason with John Knox,
292. Knox is brought before the Queen and Privy Council, 293. He is
tried for high treason, 293. The verdict of the Privy Council, 299.
The displeasure of the Queen, 300. The General Assembly: December
1563, 301. John Knox demands the judgment of his brethren, 301. His
acquittal by the General Assembly, 302. Signs of God's displeasure,
302. Lavish entertainments at Court, 303. The Queen's broken
promises, 303. Secretary Lethington defies the servants of God, 304.
The courtiers and the Kirk, 304. The courtiers rouse John Knox: he
preaches concerning idolatry, 305. The General Assembly: June 1564,
306. The Protestant courtiers maintain an independent position, 307.
Secretary Lethington defines the attitude of the lords of the Court,
308. The disputation between John Knox and the Secretary, 309.
APPENDIX.
KNOX'S CONFESSION.
CAP. PAGE
_The Preface_ 341
I. _Of God_ 342
II. _Of the Creation of Man_ 343
III. _Of Original Sin_ 343
IV. _Of the Revelation of the Promise_ 343
V. _The Continuance, Increase, and Preservation of the Kirk_ 344
VI. _Of the Incarnation of Christ Jesus_ 345
VII. _Why it behoved the Mediator to be very God and very
Man_ 345
VIII. _Election_ 345
IX. _Christ's Death, Passion, Burial, etc._ 346
X. _Resurrection_ 347
XI. _Ascension_ 347
XII. _Faith in the Holy Ghost_ 348
XIII. _The cause of Good Works_ 349
XIV. _What Works are reputed good before God_ 350
XV. _The Perfection of the Law and Imperfection of Man_ 351
XVI. _Of the Kirk_ 352
XVII. _The Immortality of the Souls_ 353
XVIII. _Of the notes by which the True Kirk is discerned from
the false, and who shall be judge of the doctrine_ 353
XIX. _The Authority of the Scriptures_ 355
XX. _Of General Councils, of their Power, Authority, and
Causes of their Convention_ 355
XXI. _Of the Sacraments_ 356
XXII. _Of the right Administration of the Sacraments_ 358
XXIII. _To whom Sacraments Appertain_ 360
XXIV. _Of the Civil Magistrate_ 360
XXV. _The Gifts freely given to the Kirk_ 361
THE BOOK OF DISCIPLINE.
I. _Of Doctrine_ 363
II. _Of Sacraments_ 364
III. _Touching the Abolition of Idolatry_ 366
IV. _Concerning Ministers and their Lawful Election_ 366
V. _Concerning Provision for the Ministers, and for
Distribution of the Rents and Possessions justly
appertaining to the Kirk_ 372
VI. _Of the Superintendents_ 376
VII. _Of Schools and Universities_ 382
VIII. _Of the Rents and Patrimony of the Kirk_ 391
IX. _Of Ecclesiastical Discipline_ 395
X. _Touching the Election of Elders and Deacons, etc._ 401
XI. _Concerning the Policy of the Church_ 404
XII. _For Preaching and Interpretation of Scriptures, etc._ 408
XIII. _Of Marriage_ 411
XIV. _Of Burial_ 414
XV. _For Reparation of Churches_ 416
XVI. _For Punishment of those that profane the Sacraments
and do contemn the Word of God, and dare presume to
minister them, not being thereto lawfully called_ 416
_The Conclusion_ 419
GLOSSARY OF OBSOLETE AND SCOTS WORDS AND PHRASES 423
INDEX 427
THE REFORMATION OF RELIGION IN SCOTLAND
BOOK FIRST.[1]
1422-1558.
[1] "_The First Book of the History of the Reformation of Religion
within the Realm of Scotland._ Containing the Manner and by what
Persons the Light of Christ's Evangel hath been manifested unto this
Realm, after that horrible and universal Defection from the Truth,
which has come by the means of that Roman Antichrist."
[Sidenote: Early Persecutions.]
In the Records of Glasgow, mention is found of one that, in the
year of God 1422, was burnt for heresy. His name is not given, and
of his opinions or of the order upon which he was condemned there
is no evidence left. But our Chronicles make mention that, in the
days of King James the First, about the year of God 1431, there was
apprehended in the University of St. Andrews one named Paul Craw, a
Bohemian, who was accused of heresy before such as then were called
Doctors of Theology. The principal accusation against him was that,
in his opinion of the Sacrament, he followed John Huss and Wycliffe,
who denied that the substance of bread and wine were changed by
virtue of any words, or that confession should be made to priests,
or prayers made to saints departed.
[Sidenote: Paul Craw: A.D. 1431.]
God gave unto the said Paul Craw grace to resist his persecutors,
and not to consent to their impiety, and he was committed to the
secular judge (for our bishops follow Pilate, who both did condemn,
and also washed his hands) who condemned him to the fire. Therein he
was consumed at St. Andrews, about the time mentioned. To declare
themselves to be of the generation of Satan, who from the beginning
hath been enemy to the truth and desireth the same to be hid from
the knowledge of men, they put a ball of brass in his mouth, to the
end that he should not give confession of his faith to the people,
nor yet that they should understand the defence which he had against
his unjust accusation and condemnation.
[Sidenote: The Lollards of Kyle: 1494.]
These practices did not greatly advance the kingdom of darkness, nor
were they able utterly to extinguish the truth. In the days of King
James the Second and King James the Third we find small question
of religion moved within this Realm, but in the time of King James
the Fourth, in the year of God 1494, thirty persons were summoned
before the King and his Great Council, by Robert Blackader, called
Archbishop of Glasgow. Some of these dwelt in Kyle-Stewart, some
in King's-Kyle, and some in Cunningham. Amongst them were George
Campbell of Cessnock, Adam Reid of Barskymming, John Campbell of New
Mills, Andrew Shaw of Polkemmet, Helen Chalmers, Lady Polkellie, and
Marion Chalmers, Lady Stair.
[Sidenote: Whereof the Lollards of Kyle were accused.]
These were called the Lollards of Kyle. In the Register of Glasgow
we find the Articles of Belief for which they were accused. These
were as follows:--(1) Images are not to be possessed, nor yet to
be worshipped. (2) Relics of Saints are not to be worshipped. (3)
Laws and Ordinances of men vary from time to time, and so do those
of the Pope. (4) It is not lawful to fight, or to defend the faith.
(We translate according to the barbarousness of their Latin and
dictament.[2]) (5) Christ gave power to Peter only, and not to his
successors, to bind and loose within the Kirk. (6) Christ ordained
no priests to consecrate. (7) After the consecration in the Mass,
there remains bread; and the natural body of Christ is not there.
(8) Tithes ought not to be given to Ecclesiastical Men--as they were
then called. (9) Christ at His coming took away power from Kings to
judge. (This article we doubt not to be the venomous accusation of
the enemies, whose practice has ever been to make the doctrine of
Jesus Christ suspect to Kings and rulers, as if God thereby would
depose them from their royal seats, while, on the contrary, nothing
confirms the power of magistrates more than does God's Word.--But to
the Articles.) (10) Every faithful man or woman is a priest. (11)
The anointing of kings ceased at the coming of Christ. (12) The
Pope is not the successor of Peter--except where Christ said, "Go
behind me, Satan." (13) The Pope deceiveth the people by his bulls
and his indulgences. (14) The Mass profiteth not the souls that are
in purgatory. (15) The Pope and the bishops deceive the people by
their pardons. (16) Indulgences to fight against the Saracens ought
not to be granted. (17) The Pope exalts himself against God and
above God. (18) The Pope cannot remit the pains of purgatory. (19)
The blessings of the bishops--of dumb dogs they should have been
styled--are of no value. (20) The excommunication of the Kirk is not
to be feared. (21) In no case is it lawful to swear. (22) Priests
may have wives, according to the constitution of the law. (23)
True Christians receive the body of Jesus Christ every day. (24)
After matrimony is contracted, the Kirk may make no divorce. (25)
Excommunication binds not. (26) The Pope forgives not sins, but only
God. (27) Faith should not be given to miracles. (28) We should not
pray to the glorious Virgin Mary, but to God only. (29) We are no
more bound to pray in the kirk than in other places. (30) We are not
bound to believe all that the Doctors of the Kirk have written. (31)
Such as worship the sacrament of the Kirk--we suppose they meant
the sacrament of the altar--commit idolatry. (32) The Pope is the
head of the Kirk of Antichrist. (33) The Pope and his ministers are
murderers. (34) They which are called principals in the Church are
thieves and robbers.
[2] Phraseology.
Albeit that the accusation of the Archbishop and his accomplices was
very grievous, God so assisted his servants, partly by inclining
the King's heart to gentleness (for divers of them were his great
familiars), and partly by giving bold and godly answers to their
accusators, that the enemies in the end were frustrated in their
purpose. When the Archbishop, in mockery, said to Adam Reid of
Barskymming, "Reid, believe ye that God is in heaven?" He answered,
"Not as I do the Sacraments seven." Thereat the Archbishop, thinking
to have triumphed, said, "Sir, lo, he denies that God is in heaven."
The King, wondering, said, "Adam Reid, what say ye?" The other
answered, "Please your Grace to hear the end betwixt the churl and
me." Therewith he turned to the Archbishop and said, "I neither
think nor believe, as thou thinkest, that God is in heaven; but I am
most assured that He is not only in heaven, but also on earth. Thou
and thy faction declare by your works that either ye think there
is no God at all, or else that He is so shut up in heaven that He
regards not what is done on earth. If thou didst firmly believe that
God was in heaven, thou shouldst not make thyself cheek-mate[3] to
the King, and altogether forget the charge that Jesus Christ the
Son of God gave to His Apostles. That was, to preach His Evangel,
and not to play the proud prelates, as all the rabble of you do
this day. And now, Sir," said he to the King, "judge ye whether
the Bishop or I believe best that God is in heaven." While the
Archbishop and his band could not well revenge themselves, and while
many taunts were given them in their teeth, the King, willing to put
an end to further reasoning, said to the said Adam Reid, "Wilt thou
burn thy bill?"[4] He answered, "Sir, the Bishop and ye will." With
these and the like scoffs the Archbishop and his band were so dashed
out of countenance that the greatest part of the accusation was
turned to laughter.
[3] Familiar.
[4] The form of burning one's bill, on recanting, was this,--the
person accused was to bring a faggot of dry sticks, and burn it
publicly, by which ceremony he signified that he destroyed that
which should have been the instrument of his death.--_Keith._
[Sidenote: Archbishop James Beaton.]
After that diet, we find almost no question for matters of religion,
for the space of nigh thirty years. For not long after, to wit, in
the year of God 1508, the said Archbishop Blackader departed this
life, while journeying in his superstitious devotion to Jerusalem.
Unto him succeeded Mr. James Beaton, son to the Laird of Balfour,
in Fife. More careful for the world than he was to preach Christ,
or yet to advance any religion, but for the fashion only, he
sought the world, and it fled him not. At once he was Archbishop
of St. Andrews, Abbot of Dunfermline, Arbroath, and Kilwinning,
and Chancellor of Scotland. After the unhappy field of Flodden,
in which perished King James the Fourth, with the greater part of
the nobility of the realm, the said Beaton with the rest of the
prelates, had the whole regiment[5] of the realm. By reason thereof,
he held and travailed to hold the truth of God in thraldom and
bondage, until it pleased God of His great mercy, in the year of God
1527, to raise up His servant, Master Patrick Hamilton, at whom our
history doth begin. Because men of fame and renown have in divers
works written of his progeny, life, and erudition, we omit all
curious repetition. If any would know further of him than we write,
we send them to Francis Lambert, John Firth, and to that notable
work, lately set forth by John Foxe, Englishman, of the Lives and
Deaths of Martyrs within this Isle, in this our age.
[5] Rule; control.
[Sidenote: The Coming of Patrick Hamilton.]
This servant of God, the said Master Patrick, being in his youth
provided with reasonable honour and living (he was titular Abbot
of Ferne), as one hating the world and the vanity thereof, left
Scotland, and passed to the schools in Germany; for then the fame of
the University of Wittenberg was greatly divulged in all countries.
There, by God's providence, he became familiar with these lights
and notable servants of Christ Jesus of that time, Martin Luther,
Philip Melanchthon, and the said Francis Lambert, and he did so grow
and advance in godly knowledge, joined with fervency and integrity
of life, that he was in admiration with many. The zeal of God's
glory did so eat him up, that he could of no long continuance remain
abroad, but returned to his country, where the bright beams of the
true light, which by God's grace was planted in his heart, began
most abundantly to burst forth, as well in public as in secret.
Besides his godly knowledge, he was well learned in philosophy. He
abhorred sophistry, and would that the text of Aristotle should
have been better understood and more used in the schools than then
it was: for sophistry had corrupted all, as well in divinity as in
humanity.
[Sidenote: Persecution of Patrick Hamilton.]
In short process of time, the fame of the said Master Patrick's
reasoning and doctrine troubled the clergy, and came to the ears of
Archbishop James Beaton. Being a conjured enemy to Jesus Christ,
and one that long had had the whole regiment of this realm, he bare
impatiently that any trouble should be made in that kingdom of
darkness whereof, within this realm, he was the head. Therefore, he
so travailed with the said Master Patrick, that he got him to St.
Andrews, where, after conference for divers days, he received his
freedom and liberty. The said Archbishop and his bloody butchers,
called Doctors, seemed to approve his doctrine, and to grant that
many things craved reformation in the ecclesiastical regiment.
Amongst the rest, there was one that secretly consented with Master
Patrick almost in all things, Friar Alexander Campbell, a man of
good wit and learning, but corrupted by the world, as after we will
hear. When the bishops and the clergy had fully understood the mind
and judgment of the said Master Patrick, fearing that by him their
kingdom should be damaged, they travailed with the King, who then
was young and altogether at their command, that he should pass in
pilgrimage to St. Duthac in Ross, to the end that no intercession
should be made for the life of the innocent servant of God. He,
suspecting no such cruelty as in their hearts was concluded,
remained still, a lamb among the wolves, until he was intercepted
in his chamber one night, and by the Archbishop's band was carried
to the Castle. There he was kept that night; and in the morning,
produced in judgment, was condemned to die by fire for the testimony
of God's truth. The Articles for which he suffered were but of
pilgrimage, purgatory, prayer to saints and prayer for the dead,
and such trifles; albeit matters of greater importance had been
in question, as his Treatise may witness. That the condemnation
should have greater authority, the Archbishop and his doctors
caused the same to be subscribed by all those of any estimation
that were present, and, to make their number great, they took the
subscriptions of children, if they were of the nobility; for the
Earl of Cassillis, being then but twelve or thirteen years of age,
was compelled to subscribe to Master Patrick's death, as he himself
did confess.
[Sidenote: Martyrdom of Patrick Hamilton.]
Immediately after dinner, the fire was prepared before the old
College, and Master Patrick was led to the place of execution. Men
supposed that all was done but to give him a fright, and to have
caused him to have recanted and become recreant to those bloody
beasts. But God, for His own glory, for the comfort of His servant,
and for manifestation of their beastly tyranny, had otherwise
decreed. He so strengthened His faithful witness that neither the
love of life nor yet the fear of that cruel death could move him
a jot to swerve from the truth once professed. At the place of
execution he gave to his servant, who had been chamber-child[6] to
him for a long time, his gown, coat, bonnet, and such like garments,
saying, "These will not profit in the fire; they will profit thee.
After this, thou canst receive no commodity from me, except the
example of my death. That, I pray thee, bear in mind; for, albeit it
be bitter to the flesh and fearful before men, it is the entrance
unto eternal life, which none shall possess who deny Christ Jesus
before this wicked generation."
[6] Valet-de-chambre.
The innocent servant of God being bound to the stake in the midst of
some coals, some timber, and other matter appointed for the fire,
a train of powder was made and set afire. This gave a glaise[7] to
the blessed martyr of God, scrimpled[8] his left hand and that side
of his face, but kindled neither the wood nor yet the coals. And so
remained he in torment, until men ran to the Castle again for more
powder, and for wood more able to take fire. When at last this was
kindled, with loud voice he cried, "Lord Jesus, receive my spirit!
How long shall darkness overwhelm this realm? And how long wilt
Thou suffer this tyranny of men?" The fire was slow, and therefore
was his torment the more. But most of all was he grieved by certain
wicked men, amongst whom Campbell the Black Friar (of whom we spoke
before) was principal. These continually cried, "Convert, heretic;
call upon our Lady: say _Salve Regina_," etc. To them he answered,
"Depart, and trouble me not, ye messengers of Satan." But, while the
foresaid Friar still roared one thing with great vehemency, he said
unto him, "Wicked man, thou knowest the contrary, and the contrary
to me thou hast confessed: I appeal thee before the tribunal seat of
Jesus Christ!" After these words, and others that could not well be
understood or marked, both for the tumult and the vehemence of the
fire, the witness of Jesus Christ got victory, after long suffering,
on the last day of February in the year of God 1527. The said Friar
departed this life within few days after, in what estate we refer to
the manifestation of the general day. But it was plainly known that
he died, in Glasgow, in a frenzy, and as one in despair.
[7] Scorched.
[8] Shrivelled.
[Sidenote: Questionings arise.]
When these cruel wolves had, as they supposed, clean devoured the
prey, they found themselves in worse case than they were before; for
within St. Andrews, yea, almost within the whole realm, of those who
heard of that deed, there was none found who began not to inquire,
Wherefore was Master Patrick Hamilton burnt? When his Articles were
rehearsed, it was questioned whether such Articles were necessarily
believed under pain of damnation. And so, within short space, many
began to call in doubt that which before they held for a certain
truth, in so much that the University of St. Andrews, and St.
Leonard's College principally, by the labours of Master Gavin Logie,
and the novices of the Abbey, by those of the Sub-Prior, began to
smell somewhat of the truth, and to espy the vanity of the received
superstition. Within a few years, both Black and Grey Friars began
publicly to preach against the pride and idle life of bishops, and
against the abuses of the whole ecclesiastical estate.
[Sidenote: Friar William Arth speaks out.]
Friar William Arth, in a sermon preached in Dundee, spake somewhat
more liberally against the licentious lives of the bishops than
they could well bear. He spake further against the abuse of cursing
and of miracles. The Bishop of Brechin, having his placeboes[9]
and jackmen[10] in the town, buffeted the Friar, and called him
heretic. The Friar, impatient of the injury received, passed to St.
Andrews, and communicated the heads of his sermon to Master John
Major, whose word then was held as an oracle in matters of religion.
Being assured by him that such doctrine might well be defended, and
that he would defend it, for it contained no heresy, there was a day
appointed to the said Friar, to make repetition of the same sermon.
Advertisement was given to all who were offended to be present.
And so, in the parish kirk of St. Andrews, upon the day appointed,
appeared the said Friar, and had amongst his auditors Master John
Major, Master George Lockhart, the Abbot of Cambuskenneth, and
Master Patrick Hepburn, Prior of St. Andrews, with all the Doctors
and Masters of the Universities. The theme of his sermon was, "Truth
is the strongest of all things."
[9] Parasites; flatterers.
[10] Armed followers.
[Sidenote: The Abuse of God's Curse.]
Concerning cursing, the Friar said that, if it were rightly used,
it was the most fearful thing upon the face of the earth; for it
was the very separation of man from God; but that it should not be
used rashly, and for every light cause, but only against open and
incorrigible sinners. "But now," said he, "the avarice of priests,
and the ignorance of their office, has caused it altogether to be
vilipended[11]; for the priest, whose duty and office it is to pray
for the people, stands up on Sunday and cries, 'One has lost a
spurtle.[12] There is a flail stolen from those beyond the burn.[13]
The goodwife of the other side of the gate has lost a horn spoon.
God's malison and mine I give to them that know of this gear, and
restore it not.'" The people, he continued, mocked their cursing.
After a sermon that he had made at Dunfermline, where gossips were
drinking their Sunday penny, he, being dry, asked drink. "Yes,
Father," said one of the gossips, "ye shall have drink; but ye must
first resolve a doubt which has arisen amongst us, to wit, What
servant will serve a man best on least expense?" "The good Angel,"
said I, "who is man's keeper, does great service without expense."
"Tush," said the gossip, "we mean not such high matters. We mean,
"What honest man will do greatest service for least expense?" "While
I was musing," said the Friar, "what that should mean," he said, 'I
see, Father, that the greatest clerks are not the wisest men. Know
ye not how the bishops and their officials serve us husbandmen?
Will they not give us a letter of cursing for a plack,[14] to last
for a year, to curse all that look over our dyke[15]? That keeps
our corn better than the sleeping boy, who demands three shillings
of fee, a sark,[16] and a pair of shoes in the year. Therefore, if
their cursing do anything, we hold that the bishops are the cheapest
servants, in that behalf, that are within the realm.'"
[11] Slighted; undervalued.
[12] Porridge-stick.
[13] Brook.