The People comment on Knox's Sermon against Papistry.
Of this sermon, which was the first that ever John Knox made in public, there were divers bruits. Some said, "Others sned[96] the branches of the Papistry, but he strikes at the root, to destroy the whole." Others said, "If the doctors and Magistri Nostri do not now defend the Pope and his authority, which in their own presence is so manifestly impugned, the Devil may have my part of him, and of his laws also." Others said, "Master George Wishart spoke never so plainly, and yet he was burned: even so will he be." In the end, others said, "The tyranny of the Cardinal made not his cause the better, nor yet did the suffering of God's servant make his cause the worse, and therefore we would counsel you and them to provide better defences than fire and sword, for it may be that else ye will be disappointed. Men now have other eyes than they had then." This answer gave the Laird of Nydie, a man fervent and upright in religion.
John Knox is called on to defend his Doctrine.
The bastard Archbishop, who was not yet execrated (consecrated, they call it) wrote to the Sub-prior at Saint Andrews, who, sede vacante, was Vicar-general, that he wondered that he suffered such heretical and schismatical doctrine to be taught, and did not oppose himself to the same. Upon this rebuke, there was appointed a Convention of Grey Friars and black fiends with the said Sub-prior, Dean John Winram, in Saint Leonard's yards. Thereunto was first called John Rough, and certain Articles were read unto him; and thereafter was John Knox called for. The cause of their Convention, and why they were called, was set forth, and the following Articles were read:—(1) No mortal man can be the head of the Church. (2) The Pope is an Anti-Christ, and so is no member of Christ's mystical body. (3) Man may neither make nor devise a religion that is acceptable to God: but man is bound to observe and keep the religion that from God is received, without chopping or changing thereof. (4) The Sacraments of the New Testament ought to be administered as they were instituted by Christ Jesus, and practised by His Apostles: nothing ought to be added unto them; nothing ought to be diminished from them. (5) The Mass is abominable idolatry, blasphemous to the death of Christ, and a profanation of the Lord's Supper. (6) There is no purgatory in which the souls of men are pained or purged after this life. Heaven remains for the faithful, and hell for the reprobate and unthankful. (7) Praying for the dead is vain, and prayer to the dead is idolatry. (8) There are no bishops unless they preach themselves, without any substitute. (9) By God's law the teinds do not appertain of necessity to the Kirk-men.
"The strangeness," said the Sub-prior, "of these Articles, which are gathered from your teaching, have moved us to call for you to hear your own answer." John Knox said, "I, for my part, praise my God that I see so honourable, and apparently so modest and quiet, an audience. But because it is long since I have heard that ye are one that is not ignorant of the truth, I must crave of you, in the name of God, yea, and I appeal to your conscience before that Supreme Judge that, if ye think any Article there expressed to be contrary unto the truth of God, ye oppose yourself plainly unto it, and suffer not the people to be therewith deceived. But if in your conscience ye know the doctrine to be true, then I will crave your patronage thereto, that, by your authority, the people may be moved the rather to believe the truth, whereof many doubt by reason of our youth."
Sub-prior. I came not here as a judge, but only to talk familiarly, and therefore I will neither allow nor condemn; but, if you like, I will reason. Why may not the Kirk, for good causes, devise ceremonies to decorate the Sacraments and other of God's services?
Knox. Because the Kirk ought to do nothing that is not of faith, and ought not to go before. She is bound to follow the voice of the true Pastor.
Sub-prior. It is in faith that the ceremonies are commended, and they have proper significations to help our faith. The hardess[97] in baptism signifies the richness of the law, and the oil the softness of God's mercy. Likewise, every one of the ceremonies has a godly signification, and therefore they both proceed from faith, and are done in faith.
Knox. It is not enough that man invent a ceremony, and then give it a signification, according to his pleasure. The ceremonies of the Gentiles, and to-day the ceremonies of Mahomet, might be so justified. If anything proceed from faith, it must have the Word of God for assurance; for ye are not ignorant that "faith comes by hearing, and hearing by the Word of God." Now, if ye would prove that your ceremonies proceed from faith and do please God, ye must prove that God in expressed words has commanded them. Else ye shall never prove that they proceed from faith, nor yet that they please God. Ye will but show that they are sin, and do displease Him, according to the words of the apostle, "Whatsoever is not of faith is sin."