The Project Gutenberg EBook of The History of the Reformation of Religion in Scotland, by John Knox This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org. If you are not located in the United States, you'll have to check the laws of the country where you are located before using this ebook. Title: The History of the Reformation of Religion in Scotland with which are included Knox's confession and the book of discipline Author: John Knox Editor: Cuthbert Lennox Release Date: February 13, 2015 [EBook #48250] Language: English Character set encoding: ISO-8859-1 *** START OF THIS PROJECT GUTENBERG EBOOK HISTORY OF THE REFORMATION IN SCOTLAND *** Produced by deaurider, Julia Neufeld and the Online Distributed Proofreading Team at http://www.pgdp.net (This file was produced from images generously made available by The Internet Archive) knox JOHN KNOX. The only authentic Portrait. Engraved for a book by Theodore Beza, published at Geneva in 1580. titlepage 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 [vi] 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 [vii] [viii] [ix] 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 [x] [xi] [xii] 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 [xiii] [xiv] 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 [xv] Early Persecutions. Paul Craw: A.D. 1431. The Lollards of Kyle: 1494. Whereof the Lollards of Kyle were accused. 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. 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. 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. 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. 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 [xvi] [1] [2] Archbishop James Beaton. The Coming of Patrick Hamilton. Persecution of Patrick Hamilton. 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. 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. 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. 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. 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 [3] [4] [5] [6] Martyrdom of Patrick Hamilton. Questionings arise. Friar William Arth speaks out. 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. 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." 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. 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. 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, [7] [8] [9] The Abuse of God's Curse. False Miracles. Friar Alexander Seton preaches the Evangel. Friar Seton's Apology. 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." 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.'" As concerning miracles, the Friar declared what diligence the ancients took to try true miracles from false. "But now," said he, "the greediness of priests not only receives false miracles, but they even cherish and fee knaves on purpose, that their chapels may be the better renowned, and their offering be augmented. Thereupon are many chapels founded, as if our Lady were mightier, and as if she took more pleasure in one place than in another. Of late days our Lady of Carsegreen has hopped from one green hillock to another! Honest men of St. Andrews," said he, "if ye love your wives and your daughters, hold them at home, or else send them in honest company; for, if ye knew what miracles were kythed[17] there, ye would neither thank God nor our Lady." And thus he merrily taunted the trysts of whoredom and adultery used at such devotion. Another Article in his sermon was judged more hard; for he alleged from the Common Law that the Civil Magistrate might correct the Churchmen, and for open vices deprive them of their benefices. Notwithstanding this kind of preaching, this Friar remained Papist in his heart. The rest of the Friars, fearing to lose the benediction of the bishops, to wit, their malt and their meal and their other appointed pension, caused the said Friar to fly to England, and there, for defence of the Pope and Papistry, he was cast into prison at King Harry's commandment. But so...