CLOSING YEARS AND DEATH
It is time to part from the public life of the greatest public man whom
Scotland has known. That side of Knox's work, attractively presented to
the world at first in the memorable biography of Dr Thomas M'Crie, has
been admirably restated by Dr Hume Brown for a later age and from his
own judicial standpoint. But Knox's public life was not the whole of his
work: in bulk, it was a small part of it. When he became minister of
Edinburgh in 1560 there was only one church there; St Cuthberts and
Canongate were country parishes outside. It was some years before he got
a colleague; and, as sole minister of Edinburgh, he preached twice every
Sunday _and three times during the week_ to audiences which sometimes
were numbered by thousands. Once a week he attended a Kirk Session; once
a week he was a member of the assembly or meeting of the neighbouring
elders for their 'prophesying' or 'exercise on Scripture.' Often he was
sent away to different districts of the country on preaching visitations
under the orders of the Church. But when Knox was at home, his
preparations for the pulpit, which were regular and careful, and his
other pastoral work, challenged his whole time. And this work was
carried on in two places chiefly; in St Giles, which now became the High
Church of Edinburgh, and in his house or lodging, which was always in or
near the Netherbow, a few hundred yards farther down the High Street.
The picturesque old building 'in the throat of the Bow,' which attracts
innumerable visitors as the traditional house where Knox died, was not
that in which he spent most part of his Edinburgh life. From 1560 down
to about the time of his second marriage he lived in a 'great mansion'
on the west side of Turing's or Trunk Close; and thereafter for some
years in a house on the east side of the same close. Neither of them now
exists; but the entrance into the High Street from both was under the
windows of the third or Netherbow house, which is shewn in modern times,
and which was probably ready for Knox's reception, if not earlier, at
least when he came back from his latest visit to St Andrews. In these he
kept his books, which constituted much the larger part of his personal
property--('you will not always be at your book,' Queen Mary had said,
as she turned her back upon him in closing their second interview). And
with them, and with helps from the old logic and the new learning (for
while abroad he had added Hebrew to his previous instruments of Greek
and Latin) he studied hour by hour for the sermons which he
delivered--and their delivery also lasted hour after hour--in the great
church. In that church there was occasionally much to draw even the
vulgar eye. One day it was Huntly, the great Catholic Earl, the most
famous man in Knox's opinion among the nobility of Scotland for three
hundred years for 'both felicity and worldly wisdom,' whose huge bulk as
he had sat opposite to the preacher (the year before he died 'without
stroke of sword' on the field of Corrichie) was afterwards, thus vividly
recalled.
'Have ye not seen one greater than any of you sitting where
presently ye sit, pick his nails, and pull down his bonnet over
his eyes, when idolatry, witchcraft, murder, oppression, and
such vices were rebuked? Was not his common talk, When the
knaves have railed their fill, then will they hold their
peace?'[118]
Or, again, it was the French Ambassador, Le Croc, sitting in state on
the first Sunday after the news of St Bartholomew, who heard the
preacher denounce his master, King Charles, as a 'murderer,' from whom
and from whose posterity the vengeance of God would refuse to depart.
But these were incidents dramatic and political. And noble as a
political calling may be, there have always been some to believe that
drawing men and women up to a higher moral life, especially when that
life is fed from an immortal hope, is nobler still. But Knox, let us
remember, was throughout his early ministry the witness of a still more
fascinating and indeed unexampled spectacle--a whole generation suddenly
confronted with the moral call of primitive Christianity, and striving
to respond to it, no longer in dependence on Church tradition, but by
each man moulding himself directly upon Christian facts and Christian
promises in the very form in which these were originally delivered by
the apostolic age. He was witness of it; and more than witness, for
beyond any other man in Scotland Knox was its guide. And while the
guidance of the great theological leaders of that generation tended
naturally--and quite apart from their usurped statutory ascendency--to
press too heavily upon the recovered freedom of Scotland, that danger
was but little felt in those early days of enthusiasm in the High Church
of Edinburgh.
* * * * *
What like was the man who was seen, almost every day during all those
years, pacing up and down between the Netherbow and St Giles?
Knox, as we are told by a surviving contemporary (who enclosed a
portrait of him along with the description), was a man of slightly less
than middle height, but with broadish shoulders, limbs well put
together, and long fingers. He had a rather swarthy face, with black
hair, and a beard a span and a half long, also black, but latterly
turning grey. The face was somewhat long, the nose decidedly so, the
mouth large, and the lips full, so that the upper lip in particular
seemed to be swollen. The chief peculiarity of his face was that his
eyes--sunk between a rather narrow forehead, with a strong ridge of
eyebrow, above, and ruddy and swelling cheeks, below--looked hollow and
retreating. But those eyes were of a darkish blue colour, their glance
was keen and vivid, and the whole face was 'not unpleasing.' We can
easily believe that 'in his settled and severe countenance there dwelt a
natural dignity and majesty, which was by no means ungracious, but in
anger authority sat upon his brow.'[119]
This seems to be a true portraiture of Knox in the days of his vigour;
if we are to speak of vigour in the case of a man with a small and frail
body (one of his early biographers speaks of him as a mere _corpuscle_),
and a man throughout his whole public life struggling with disease. In
the last year of his prematurely 'decrepit age,' we have another
description of him; and this time it is taken in St Andrews. Edinburgh
and Leith were now again at war, and the quarter of Knox's house was the
most unsafe in the city. The 'King's Men' outside were always attempting
to force the Netherbow Port; and their guns, planted close by on the Dow
Craig,[120] and a little farther off on Salisbury Crags, smote from
either side. They were crossed and answered, not only by the great guns
of the castle, held by the Queen's Men under Kirkaldy, but by a nearer
battery on the Blackfriars' Yard, and by guns planted on the roof of St
Giles (the biggest of which the soldiers of course christened 'John
Knox'). In these circumstances Knox was safer away; and from May 1571 to
August 1572 his residence was St Andrews. There the mild James Melville,
a student at St Leonards, watched the old man with the wistful reverence
of youth.
'I saw him every day of his doctrine go _hulie and fear_,[121]
with a furring of martricks about his neck, a staff in the one
hand, and good godly Richard Ballanden, his servant, holding up
the other oxter,[122] from the Abbey to the parish kirk; and by
the said Richard and another servant, lifted up to the pulpit,
where he behoved to lean at his first entry; but before he had
done with his sermon, he was so active and vigorous that he was
like to _ding that pulpit in blads_,[123] and fly out of
it!'[124] And the impact on the mind of the youthful Melville
was scarcely less than that on the pulpit. He had his 'pen and
little book,' and for the first half hour of Knox's sermon, took
down 'such things as I could comprehend'; but when the preacher
'entered to the application of his text he made me so to
_grue_[125] and tremble that I could not hold a pen to
write!'[126]
But his day was rapidly moving to its close; and Knox, without waiting
for his return to Edinburgh, now wrote his Will. In it, after an
unexpectedly mild address to the Papists, and a prophecy (which was not
fulfilled) that his death would turn out a worse thing for them than his
life, he turns to the other side, and in one striking paragraph sums up
the work that was now to close.
'To the faithful I protest, that God, by my mouth, be I never so
abject, has shewn to you His truth in all simplicity. None I
have corrupted; none I have defrauded; merchandise have I not
made (to God's glory I write) of the glorious Evangel of Jesus
Christ. But according to the measure of the grace granted unto
me, I have divided the sermon [word] of truth into just parts:
beating down the pride of the proud in all that did declare
their rebellion against God, according as God in His law gives
to me yet testimony; and raising up the consciences troubled
with the knowledge of their own sins, by the declaring of Jesus
Christ, the strength of His death, and the mighty operation of
His resurrection in the hearts of the faithful.'
When (still before leaving St Andrews) he publishes his last book, he
dedicates it to the faithful 'that God of His mercy shall appoint to
fight after me;' and he adds, 'I heartily salute and take my good-night
of all the faithful of both realms ... for as the world is weary of me,
so am I of it.' In those darkening days, even when he is merely to write
his subscription, it is 'John Knox, with my dead hand but glad heart.'
For in this inevitable anti-climax of failing life, Knox found his
compensations not in the world, nor even in the Church. When he returned
to Edinburgh, he had become unable for pastoral work. 'All worldly
strength, yea, even in things spiritual,' he writes to his expected
colleague, 'decays, and yet never shall the work of God decay.... Visit
me, that we may confer together on heavenly things: for, in earth, there
is no stability, except in the Kirk of Jesus Christ, ever fighting under
the cross. Haste, ere you come too late.' His colleague hurried from
Aberdeen to Edinburgh, and at his induction Knox appeared and spoke once
more in public. But it was the last time, and at the close of the
service the whole congregation accompanied the failing steps of their
minister down to the Netherbow. And from that 9th November 1572 he never
left his house.
* * * * *
We have at least two accounts of his death--one in Latin from a
colleague, one in Scots by his old servitor and secretary; and the
latter seems to have the merit of admiring and indiscriminating
faithfulness. It is often said that such death-bed narratives are
worthless, unless judged by the light thrown upon them from the
previous life. It is true. Yet Death, too, is a great critic; and, at
least when that previous life has included a problem, (as we have
thought to be the case here), it may be well before we volunteer a
verdict to listen to _his_ summing up. It may finally divide, or it may
reunite, the inward and outward elements which have co-existed in the
life. And it may at least reveal which of them was the ruling and
radical characteristic. For while Knox had long been a beacon-light to
Scotland, we have had reason to think that the flame was first kindled
in this man's own soul. But now that the fuel which fed it is withdrawn,
will that flame sink into the socket? Will it flicker out, now that the
airs which fanned it have become still? How will it behave in the chill
that falls from those winnowing wings?
The day after Knox sickened he gave one of his servants twenty shillings
above his fee, with the words, 'Thou wilt never get no more from me in
this life.' Two days after, his mind wandered; and he wished to go to
church 'to preach on the resurrection of Christ.' Next day he was
better; and when two friends called he ordered a hogshead of wine to be
pierced, and urged them to partake, for their host 'would not tarry
until it was all drunk.' On Monday, the 17th, he asked the elders and
deacons of his church, with the ministers of Edinburgh and Leith, to
meet with him; and in solemn and affectionate words, nearly the same
with those above quoted from his will, reviewed his ministry and took
leave of them all. But here too trouble from his past awaited him. He
had not long before accused from the pulpit Maitland of Lethington, now
in the Castle, of having said that 'Heaven and hell are things I devised
to fray bairns;' and Maitland's demand for evidence or apology was
brought to him. Knox had never been able to bear contradiction,
especially when he was somewhat in the wrong; and those who wish to
acquire new virtues must not postpone them to their last hours. His
defence was roundabout and ineffectual; and all were glad when he parted
from these details of his long life-struggle, so that his friends, with
tears, might take their last look of his worn and wearied face. The
effort had been too much for him, and henceforth he never spoke but with
great pain. Yet during the rest of the week he had many visitors. One
after another the nobles in Edinburgh, Lords Boyd, Drumlanrig, Lindsay,
Ruthven, Glencairn, and Morton (then about to be elected Regent) had
interviews with him. Of Morton he demanded whether he had been privy to
the murder of Darnley, and receiving an evasive assurance that he had
not, he charged him to use his wealth and high place 'better in time to
come than you have done in time past. If so ye do, God shall bless and
honour you; but if ye do it not, God shall spoil you of these benefits,
and your end shall be ignominy and shame.' When so many men pressed in,
women, devout and honourable, were of course also present. One lady
commenced to praise his works for God's cause: 'Tongue! tongue! lady,'
he broke in; 'flesh of itself is overproud, and needs no means to esteem
itself.' Gradually they all left, except his true friend Fairley of
Braid. Knox turned to him: 'Every one bids me good-night; but when will
you do it? I shall never be able to recompense you; but I commit you to
One that is able to do it--to the Eternal God.' During the days that
followed, his weakness reduced him to ejaculatory sentences of prayer.
'Come, Lord Jesus. Sweet Jesus, into Thy hands I commend my spirit' But
Scotland was still on his heart; and as Napoleon in his last hours was
heard to mutter _tête d'armée_, so Knox's attendants caught the words,
'Be merciful, O Lord, to Thy Church, which Thou hast redeemed. Give
peace to this afflicted commonwealth. Raise up faithful pastors who will
take charge of Thy Church. Grant us, Lord, the perfect hatred of sin,
both by the evidences of Thy wrath and mercy.' Sometimes he was
conscious of those around, and seemed to address them. 'O serve the Lord
in fear, and death shall not be terrible to you. Nay, blessed shall
death be to those who have felt the power of the death of the only
begotten Son of God.'
On his last Sabbath a more remarkable scene occurred. He had been lying
quiet during the afternoon, and suddenly exclaimed, 'If any be present
let them come and see the work of God.' His friend, Johnston of
Elphinstone, was summoned from the adjacent church, and on his arrival
Knox burst out, 'I have been these two last nights in meditation on the
troubled Church of God, the spouse of Jesus Christ, despised of the
world, but precious in His sight. I have called to God for her, and have
committed her to her head, Jesus Christ. I have been fighting against
Satan, who is ever ready to assault. Yea, I have fought against
spiritual wickedness in heavenly things, and have prevailed. I have been
in heaven and have possession. I have tasted of the heavenly joys where
presently I am.' Gradually this rapture of retrospection and assurance
wore itself down, with the help of recitation by the dying man of the
Creed and the Lord's Prayer--Knox pausing over the clause 'Our Father,'
to ejaculate, 'Who can pronounce so holy words?'
Next day, Monday, 24 November, 1572, was his last on earth. His three
most intimate friends sat by his bedside. Campbell of Kinyeancleugh
asked him if he had any pain. 'It is no painful pain,' he said; 'but
such a pain as shall soon, I trust, put an end to the battle.' To this
friend he left in charge his wife, whom later of the day he asked to
read him the fifteenth chapter to the Corinthians. When it was finished,
'Now for the last [time],' he said, 'I commend my soul, spirit, and
body' (and as he spoke he touched three of his fingers) 'into Thy hands,
O Lord.' Later of the day he called to his wife again, 'Go read where I
cast my first anchor!' She turned to the seventeenth chapter of John,
and followed it up with part of a sermon of Calvin on the Epistle to the
Ephesians. It seems to have been after this that he fell into a moaning
slumber. All watched around him. Suddenly he woke, and being asked why
he sighed, said that he had been sustaining a last 'assault of Satan.'
Often before had he tempted him with allurements, and urged him to
despair. Now he had sought to make him feel as if he had merited heaven
by his faithful ministry. 'But what have I that I have not received?
Wherefore,[127] I give thanks to my God, through Jesus Christ, who hath
been pleased to give me the victory; and I am persuaded that the tempter
shall not again attack me, but that within a short time I shall, without
any great pain of body or anguish of mind, exchange this mortal and
miserable life for a blessed immortality through Jesus Christ.' During
the hours which followed he lay quite still, and they delayed reading
the evening prayer till past ten o'clock, thinking he was asleep. When
it was finished, his physician asked him if he had heard the prayers.
'Would to God,' he answered, 'that you and all men had heard them as I
have heard them; I praise God for that heavenly sound.' As eleven
o'clock drew on he gave a deep sigh, and they heard the words, 'Now it
is come.' His servant, Richard Bannatyne, drew near, and called upon him
to think upon the comfortable promises of Christ which he had so often
declared to others. Knox was already speechless, but his servant pleaded
for one sign that he heard the words of peace. As if collecting his
whole strength, he lifted up his right hand heavenwards, and sighing
twice, peacefully expired.
* * * * *
Such a life had such a close.
[118] 'Works,' ii. 362.
[119] Sir Peter Young's letter to Beza, 13th Nov. 1579.--'Life of Knox,'
by Hume Brown, ii. 323.
[120] That is, the Craig Dhu or Black Rock. So the Calton Crags were
called, which now look green amid surrounding buildings, but which then
were a dark and frowning patch in a semicircle of green hill that
stretched from St Cuthberts to Holyrood.
[121] Slowly and warily.
[122] Armpit.
[123] Smite it into shivers.
[124] 'Autobiography and Diary,' p. 33.
[125] To grue = to thrill and shudder.
[126] 'Autobiography and Diary,' p. 26.
[127] It will be recognised that this sentence is translated from the
Latin.
INDEX
Acts of Parliament, 24, 80, 99, 100, 114.
Affliction, Treatise on, 59.
Alnwick, Cupboard at, 55.
Alva, 137.
Anabaptists, 72, 102.
Anchor, Knox's first, 30, 37, 39, 47, 153.
Apostolic Order of Worship, 72.
Appellation, 77.
Appropriations, 21, 22.
Archbishop of St Andrews, 140, 141.
Argyll, Earl of, 130.
Aristocracy, Scottish, 20-22, 73, 77, 115.
Armenians, 68.
Arran, Earl of, 119.
Assembly, General, 107, 115, 140.
Assurance, 28, 29, 30.
Auditors bound to support, 112, 113.
Autobiography, 9, 12, 13, 28, 31, 53.
Balnaves, 36.
Band, 73, 74, 90, 139.
Bannatyne, Richard, 153.
Bartholomew, St, 146.
Beaton, David (Cardinal), 18, 24, 26, 38.
Beaton, James (Archbishop), 17.
Beggars' Warning, 82, 108.
Benefices, 107, 112.
Berwick, 49, 66.
Beza, 10.
Bible, 24, 30, 33, 72, 125.
Bishopric offered Knox, 49.
Bishops, The R.C., 93.
'Bishops and Kings,' 71.
Blast (against Women's Regimen), 120.
Books in Knox's Library, 145.
Borgia, 12.
Bothwell, 139, 140, 141.
Bothwellhaugh,
Bowes, Mrs, 53-61.
Bowes, Marjory, (Mrs Knox,) 49-51.
Bowes, Sir R., 50.
Brown, Dr Hume, 10, 21, 39, 68, 110, 144.
Browning, 57.
Buchanan, George, 19, 24.
Bullinger, 68.
Bunyan in Bedford, 55.
Burghs, 75.
Burton, J. Hill, 45.
Calvin, 30, 43, 51, 67, 68.
Campbell of Kinyeancleugh, 152.
Cannon-ball, 63.
Carlyle, 37, 38, 39, 46, 94.
Catechism Palatinate, 30.
Catholic system, 14-24, 23.
Call, Knox's, 28, 31, 32, Chap. II. (25-47).
Cecil, 87, 92, 143.
Ceremonies, 36.
Charities, 104.
Chatelherault, Duke of, 51.
Comfort, Knox's lack of, 53.
Commonalty, Letter to, 77, 78.
'Common Man, The,' 43, 48, 78, 94.
Compensations, 149.
'Conditions,' Knox's, 63.
Confession of 1560, 92-97, 117, 123.
Confession of Wishart (First Helvetic), 30, 36, 38, 97, 102, 103, 109.
Confession, Knox's personal, 28, 140.
Confessions, Change in, 97.
Confessions of Protestantism, 95, 101.
'Congregation, The,' 74.
Conscience, 86, 90, 124, 126, 135.
Constantine, 14.
Constitutionalism, 19, 137.
Consuetude, 55.
Conversion, Knox's, 9, 27, Chap. II. (25-47).
Convocation of Lieges, 135.
Coronation Oath, 100.
Coronation Sermon, 142.
Corpuscle, 147.
Council, General Church, 15-17, 18.
Council, Provincial Church, 84.
'Country, What I have been to my,' 143.
Creed (_see_ Confession).
Crisis in life, Chap. II.
Crock, Le, 146.
Darnley, 41, 136, 138-141.
Death of Knox, 149-154.
'Deliberate Mind,' 27-31, 140.
Desertion, 59.
Dialogues with Queen Mary, 123-134.
Discipline, Book of, 106, 108, 109-115.
Dispensation for Bothwell's Marriage, 141.
Donations, 104.
Dow Craig, 147.
Dundee, 75.
Dyspepsia, 63.
Edinburgh, 61, 69, 86, 88, Chapter VII. (144-154).
Edinburgh, Treaty of, 91.
Ejectment, Summons of, 83, 84.
Eleazar Knox, 51.
Elizabeth, Queen, 82, 92, 119, 120, 131, 138.
Endowments, 20-22, 83, 104, 105, 111, 114.
England, 20, 21, 22, 24, 38, 41, 66, 67, 86, 141.
Establishment, 14, 23, 100.
Evangel, 28-31, 34, 39, 43, 44, 46, 69, 94, 148.
Excommunication, 100.
Face, Knox's, 146.
Fairley of Braid, 151.
'Familiarity,' never broken, 63.
'Fearfulness' of Knox, 33.
Fergus the First, 19.
France, 82, 117, 118, 143.
Francis II., 118.
Frankfort, 67.
Friars, The, 80, 83.
Galleys, 32, 65, 66.
Gallicanism, 15, 16, 17.
Geneva, 68.
Genius, Knox's, 45.
Gentlewoman's face, 127.
Gerson, Chancellor, 16.
Golden Rose, 128.
Granvelle, Cardinal, 128, 137.
Gravel, 63.
Haddington, 10, 12, 14, 19, 25.
Hamilton, Patrick, 18, 24, 29.
Hebrew, 145.
Helvetic (First) Confession, 30, 36, 38, 97, 102, 103, 109.
'History of Reformation,' 45, 140.
Hospitals, 83.
House, Knox's, 144, 145.
Humanism, 16, 20, 23.
Huntly, Earl of, 139, 145.
Idolatry, 40, 67, 77, 102, 103, 122.
Independence of Church, 94, 96, 98, 115.
'Indifferency,' 70, 71, 81, 86.
Individualism, 43, 56.
Induration, 126.
Infidelity, 56, 60, 95, 133.
Inner Life, Knox's, Chapters II. and III.
Intolerance, 14, 23, 24, 26, 32, 99-103.
Irrevocableness of Call, 33.
James V., 24.
Jesuit (Tyrie), 96.
Johnston of Elphinstone, 152.
Jurisdiction, 99, 100, 114.
Kirk of Field, 141.
Kirkaldy of Grange, 42, 142.
Laing, David, 26.
Lawson, James, 10, 11.
Leadership, Weight of, 34.
Legislation, 14, 24, Chap. V. (95-116).
Leith, 88, 147.
Lethington, 42, 89, 131, 135, 142, 150.
Letters of Knox (private), Chap, III.
Lindsay, Sir David, 31.
Lindsay, Lord, 93.
Locke, Mrs, 61-63.
Loire, 39, 65.
Longniddry, 26, 31.
Luther, 17, 18, 20, 36, 43.
M'Crie, Dr Thomas, 144.
M'Cunn, Mrs, 39.
Macphail, Dr Jas. C, 113.
'Magistrate, The,' 35, 36, 67, 68, 73, 77, 97, 103, 117, 120, 124.
Mair (_see_ Major).
Maitland (_see_ Lethington).
Major, John, 10, 15-19, 22.
Maries, The Four, 52, 63.
Marischal, The Earl, 93.
Marmion, 49.
'Marriage, My,' 133.
Marvels, 40-44.
Mary of Lorraine, Queen Regent, 69-71, 76, 79, 80, 81, 82, 84, 90, 91,
126.
Mary, Queen of Scots, 42, 52, 80, 82, Chap. VI. (117-143).
Mary, Queen of England, 82.
Mass, The, 67, 69, 99, 122, 127, 129.
'Meditation or Prayer,' 27-31.
Melancholy, Knox's, 63.
Melville, James, 148.
Mitchell, Dr A.F., 109.
Moray, Earl of, 51, 122, 131, 132, 137, 142.
Morton, Earl of, 33, 139, 151.
Movements, Leadership of, 34.
Nathaniel Knox, 51.
National Churches, 15-18.
'Need of all,' of Knox, 63.
Netherbow, 145, 147, 149.
Norham Castle, 48, 49.
Notary, 11.
Ochiltree, Lord, 52.
Organisation of Church, 35, 110, 115, 116.
Palatinate Catechism, 30.
Parentage of Knox, 10.
Paris, University of, 15-18.
Parishes, 20-22.
Parliament, 92, 94, 98, 138.
Pasquil, 70.
Patrimony of the Church, 106, 114, 115.
Patrimony of the Poor, 83, 107.
Persecution, 14, 23, 24, 26, 32, 35, 43, 57, 74, 76, 99-103.
Perth, 85.
Poor, The, 83, 106-108, 111, 115.
Pope, The, 11, 12, 15, 18, 22, 23, 99, 128.
Portraits, 10, 11.
Prayer-Book, English, 67.
Prayer, Treatise on, 66.
Preaching, 20, 41, 75, 86, 89, 94, 110, 132, 138, 142, 144, 145, 146,
148.
Predictions, 40-44.
Priest, Knox as, 11, 12, 13.
Principles, Fundamental, of Knox, 35, 36, 146.
Private Life, Chap. III.
'Prophesyings,' 110, 144.
Prophet, Knox as, 39-44.
'Proud Mind,' 126.
Puritanism of Knox, 26, 35, 36, 67, 68, 96.
Radicalism, 19, 103, 105, 110, 115, 124, 133, 135, 137.
Randolph (English Ambassador), 90, 92, 93, 103, 127, 128.
Ratification of Creed, 117.
'Reconciliation, Articles of,' 75.
Regimen of Women, 63, 120.
Regular Priests, 21, 22.
Renaissance, 20, 23.
Repentance, 58.
Reticence of Knox, 11, 12, 13.
Risks of the Reformation, 34, 35.
Rizzio, 136, 137, 139.
Rouen, 65.
Rough, John, 31, 32.
Ruthven, Lord, 130, 139.
Sacerdotalism, 14.
Sandilands, Sir James, 117.
Scholasticism, 14, 16, 18.
Schools in Scotland, 110, 111.
Scriptures, The, 24, 30, 35, 72, 125.
Secrets of God's Counsel, 42.
Self-torture, 58.
Shakespeare, Priests in, 11.
Simony, 22.
Sir John Knox, 11 (_Note_).
Spain, 129, 131, 132, 134, 136, 137.
St Andrews, 10, 26, 31, 65, 85, 142, 148.
St Giles, 144.
Statesman, Knox as, 45, 46, 110, 111, 114, 115.
Statutes, 24, 80, 99, 100, 114.
Stewart, Lord James (_see_ Moray).
Stewart, Margaret (Mrs Knox), 52.
Stirling, 89, 142.
Sustentation, 112, 113.
Sword, The Civil, 124, 129.
Syllogism, 67, 103.
Sympathy of Knox, 13, 26, 53-64.
Testamentary Charities, 104.
Thomassin, 107.
Teinds, 21, 22, 105-108, 112-115.
Tithes (_see_ Teinds).
Toleration, 14, 18, 23, 24, 35, 74, 76, 79, 80, 81, 86, 90, 91, 98-103,
112, 113, 114, 121, 126, 129.
Trent, Council of, 131.
Turing, or Trunk Close, 145.
'Use themselves Godly,' 75, 81, 129.
Vocation, Knox's, 28, 31, 32, Chap. II.
Wallace, Sir William, 19.
'Wholesome Counsel,' Letter of, 71, 72.
Will, Knox's, 42, 51, 148.
Willock, 91.
Window, 29, 47.
Wishart, George, 25, 26, 30, 36, 38, 97, 102, 109.
Women Friends, Chap. III.
Young, Sir Peter, 10, 146.
* * * * *
Transcriber's notes:
Obvious typographical and other printer errors and misspellings
have been corrected. Archaic spellings have been retained.
Footnotes are placed at the end of the chapter in which they
appear.
In the Index, page 1 as a reference for "Reticence of Knox" has
been changed to page 11 since there is no page 1, but page 11
does refer to the subject of Knox's reticence.
Page 141, omitted in the Index as a reference for "Kirk of
Field", has been added.
Omission in the Index of a page reference for "Bothwellhaugh"
has been retained as there is no mention of "Bothwellhaugh" in
the text.
The date 1563 on page 47 is a best guess since the final number
of the date is completely unreadable due to an ink blot.
The names Campbell of Kinzencleuch and Kirkcaldy of Grange have
been changed to Campbell of Kinyeancleugh and Kirkaldy of
Grange in the Index to agree with spelling in the text.