The History of the Reformation of Religion in Scotland / With Which Are Included Knox's Confession and The Book of Discipline

by John Knox

Arbuckle. I stand not thereupon; but I deny your minor argument, to wit, that our Ceremonies may not abide the trial of God's Word.

Knox. I prove that that which God's Word condemns, abides not the trial of God's Word. But God's Word condemns your Ceremonies: therefore they do not abide the trial thereof. As the thief abides the trial of the inquest, and is thereby condemned to be hanged, even so may your Ceremonies abide the trial of God's Word, but not otherwise. And now I make plain in few words that wherein ye may seem to doubt, to wit, that God's Word damns your Ceremonies. This thing is evident; for the plain and straight commandment of God is, "Not that thing which appears good in thy eyes shalt thou do to the Lord thy God, but what the Lord thy God has commanded thee, that do thou: add nothing to it; diminish nothing from it." Now, unless ye be able to prove that God has commanded your Ceremonies, this His former commandment will damn both you and them.

The Friar, somewhat abashed what first to answer, fell into a foul mire while he wandered about in the mist: for, alleging that we may not be so bound by the Word, he affirmed that the Apostles had not received the Holy Ghost when they did write their Epistles; but that they did ordain the Ceremonies after they received Him. (Few would have thought that so learned a man would have given so foolish an answer; and yet it is even as true as that he bare a grey cowl.) John Knox, hearing the answer, started and said, "If that be true, I have long been in an error, and I think I shall die therein." The Sub-prior said to him, "Father, what say ye? God forbid that ye affirm that; for then farewell the ground of our faith." The Friar, astonished, made the best shift that he could to correct his fall; but it could not be. John Knox brought him often again to the ground of the argument; but he would never answer directly, but ever fled to the authority of the Kirk. Thereto the said John answered oftener than once that "the spouse of Christ had neither power nor authority against the Word of God." Then said the Friar, "If so be, ye will leave us no Kirk." "Indeed," said the other, "in David I read that there is a church of the malignants, for he says, 'Odi ecclesiam malignantium.' That church ye may have without the Word, and therein ye may do many things directly fighting against the Word of God. If ye choose to be of that Church, I cannot impede you. But, as for me, I will be of none other Church than that which hath Christ Jesus to be pastor, which hears His voice, and will not hear a stranger."

In this Disputation many other things were merely skiffed over; for the Friar, after his fall, could speak nothing to a purpose. For purgatory he had no better proof than the authority of Virgil in his sixth Æneid; and the pains thereof to him were an evil wife. How John Knox answered that and many other things, he did witness in a treatise that he wrote in the galleys. This contained the sum of his doctrine and the confession of his faith, and was sent to his familiars in Scotland; with the exhortation that they should continue in the truth which they had professed, notwithstanding any worldly adversity that might ensue. Thus much of the Disputation have we inserted here, to the intent that men may see how Satan ever travails to obscure the light; and how God by His power, working in His weak vessels, confounds his craft and discloses his darkness.

After this, neither Papists nor Friars had great heart for further disputation or reasoning; but they invented another shift, which appeared to proceed from godliness. It was an ordinance that learned men in the Abbey and in the University should preach in the Parish Kirk, Sunday about. The Sub-prior began, next came the Official called Spittal (sermons penned to offend no man), and all the rest followed in their ranks. John Knox smelled out the craft, and in the sermons which he made upon the week-days he prayed to God that they should be as busy in preaching when there should be more myster[100] in it than there was then. "Always," said he, "I praise God that Christ Jesus is preached, and nothing is said publicly against the doctrine ye have heard. If in my absence they shall speak anything which in my presence they do not, I protest that ye suspend your judgment until it please God ye hear me again."

Signs follow the Ministry of John Knox: the Backsliding of Sir James Balfour.

God so assisted his weak soldier, and so blessed his labours, that not only all those of the Castle, but also a great number of the town, openly professed Christ, by participation at the Lord's Table, in the same purity as now it is administered in the churches of Scotland. Among them was he that now either rules, or misrules, Scotland: Sir James Balfour[101] (sometimes called Master James), the chief and principal Protestant that then was to be found in this realm. We write this because we have heard that the said Master James alleges that he never was of this our religion, but was brought up in Martin Luther's opinion of the Sacrament, and therefore cannot communicate with us. His own conscience, and two hundred witnesses besides, know that he lies, and that he was one of the chief that would have given his life, if men might credit his words, for defence of the doctrine that the said John Knox taught. But there is no great wonder if those that never were of us (as none of Montquhanie's sons have shewn themselves to be) depart from us. It is proper and natural that the children follow the father; and let the godly liver of that race and progeny be shewn. If in them be either fear of God or love of virtue, further than the present commodity persuades them, men of judgment are deceived. But to return to our History.

The Regent and the Queen-Dowager violate the Appointment: a French Army comes to their Aid.

The priests and bishops, enraged at these proceedings in Saint Andrews, ran now to the Governor, now to the Queen,[102] now to the whole Council, and there might have been heard complaints and cries, "What are we doing? Shall we suffer this whole realm to be infected with pernicious doctrine? Fie upon you, and fie upon us." The Queen and Monsieur D'Oysel (who then was a secretis mulierum in the Court) comforted them, and counselled them to be quiet, because they should see remedy before long. And so it proved; for upon the second last day of June there appeared in sight of the Castle of Saint Andrews twenty-one French galleys, with a powerful army, the like whereof was never seen in that firth before.

By these means the Governor, the Archbishop, the Queen and Monsieur D'Oysel had treasonably broken the terms of the Appointment. To excuse their treason, they had, eight days before, presented to the party in the Castle of St. Andrews an absolution bearing to be sent from Rome, containing, after the aggravation of the crime, this clause, Remittimus Irremissible, that is, we remit the crime that cannot be remitted. When this had been considered by the most of the company that was in the Castle, answer was given that the Governor and Council of the Realm had promised them a sufficient and assured absolution, such as that did not appear to be; and that therefore they could not deliver the house, nor did they think that any reasonable man would require them so to do, considering that the promise made had not been truly kept.