Volume I Part 9 (2/2)
The necessitie that caused him to enter in the publict place, besydis the vocatioun foirsaid, was: Dean[476] Johne Annane,[477] (a rottin Papist,) had long trubled Johnne Rowght in his preaching: The said Johnne Knox had fortifeid the doctrine of the Preachear by his pen, and had beattin the said Dean Johne from all defences, that he was compelled to fly to his last refuge, that is, to the authoritie of the Church, ”Which authoritie, (said he,) d.a.m.ned all Lutherianes and heretikes; and tharefoir he nedith no farther disputatioun.” Johne Knox answered, ”Befoir we hold our selfis, or that ye can prove us sufficientlie convict, we must defyne the Church, by the; rycht notes gevin to us in G.o.ddis Scriptures of the trew Church. We must decerne the immaculat spous of Jesus Christ, frome the Mother of confusioun, spirituall Babylon, least that imprudentlie we embrase a harlote instead of the cheast spous; yea, to speak it in plaine wordes, least that we submitt our selves to Sathan, thinking that we submitt our selfis to Jesus Christ. For, as for your Romane Kirk, as it is now corrupted, and the authoritie thairof, whairin standis the hope of your victorie, I no more dowbt but that it is the synagog of Sathan, and the head thairof, called the Pape, to be that man of syne, of whome the Apostle speakis, then that I doubt that Jesus Christ suffurred by the procurement of the visible Kirk of Hierusalem. [SN: THE OFFER OF JOHNE KNOX FIRST AND LAST UNTO THE PAPISTIS.] Yea, I offer my selve, by woord or wryte, to prove the Romane Church this day farther degenerat from the puritie which was in the dayis of the Apostles, then was the Church of the Jewes from the ordinance gevin by Moses, when thei consented to the innocent death of Jesus Christ.” These woordis war spokin in open audience, in the parishe Kirk of Sanctandrois, after that the said Dean Johne Annane had spokin what it pleasith him, and had refuissed to dispute. The people hearing the offer, cryed with one consent, ”We can not all read your writtingis, b.u.t.t we may all hear your preaching: Tharefore we requyre yow, in the name of G.o.d, that ye will lett us hear the probatioun of that which ye have affirmed; for yf it be trew, we have bene miserable deceaved.”
[SN: THE FIRST PUBLICT SERMON[478] OF JOHNE KNOX MAID IN THE PARISH KIRK OF SANCTANDROIS.]
And so the nixt Sounday was appointed to the said Johne, to expresse his mynd in the publict preaching place. Which day approching, the said Johne took the text writtin in Daniel, the sevint chapter, begynnyng thus: ”And ane other king shall rise after thame, and he shall be unlyik unto the first, and he shall subdew three kinges, and shall speak wordis against the Most Heigh, and shall consome the sanctes of the Most Heigh, and think that he may change tymes and lawes, and thei shalbe gevin into his handis, untill a tyme, and tymes, and deviding of tymes.”
1. In the begynnyng of his sermon, he schew the great luif of G.o.d towardis his Church, whome it pleaseth to foirwarne of dangeris to come so many yearis befoir thei come to pas. 2. He breavelie[479] entraited the estait of the Israelitis, who thane war in bondage in Babylon, for the most parte; and maid a schorte discourse of the foure Impyres, the Babyloniane, the Persiane, that of the Greakis, and the fourte of the Romanes; in the destructioun whairof, rase up that last Beast, which he affirmed to be the Romane Church; for to none other power that ever has yitt bein, do all the notes that G.o.d hes schawin to the Propheit appertane, except to it allone; and unto it thei do so propirlie apperteane, that such as ar not more then blynd, may clearlie see thame.
3. But befoir he begane to opin the corruptionis of the Papistrie, he defyned the trew Kirk, schew the trew notes of it, whairupoun it was buylded, why it was the pillare of veritie, and why it could nott err, to witt, ”Becaus it heard the voce of the awin pastor, Jesus Christ, wold not hear a strangere, nether yitt wold be caryed about with everie kynd of doctrin.”
Every ane of these headis sufficientlie declared, he entered to the contrar; and upoun the notes gevin in his text, he schew that the Spreit of G.o.d in the New Testament gave to this king other names,[480] to witt, ”the Man of Syn,” ”the Antichrist,” ”the Hoore of Babylon.” He schew, that this man of syn, or Antichrist, was not to be restreaned to the person of any one man onlie, no more then by the fourte beast was to be understand the persone of any one Emperour. But by sic meanes[481] the Spreat of G.o.d wold forewarne his chosyn of a body and a mult.i.tud, having a wicked head, which should not only be synefull him self, b.u.t.t that also should be occasioun of syne to all that should be subject unto him, (as Christ Jesus is caus of justice to all the membres of his body;) and is called the Antichrist, that is to say, one contrare to Christ, becaus that he is contrare to him in lyeff, doctrin, lawes, and subjectes. And thane begane he to dissipher the lyves of diverse Papes, and the lyves of all the scheavelynges for the most parte; thare doctrine and lawes he plainelie proved to repugne directlye to the doctrin and lawes of G.o.d the Father, and of Christ Jesus his Sone. [SN: _CONTRA DEI SPIRITUM AD GALATOS CA. 2. VERSU 16, ET 3, 11._] This he proved by conferring the doctrin of justificatioun, expressed in the Scriptures, which teach that man is ”justifyed by faith only;” ”that the blood of Jesus Christ purges us from all our synnes;” and the doctrin of the Papistes, which attributeth justificatioun to the workis of the law, yea, to the workis of manis inventioun, as pilgremage, pardonis, and otheris sic baggage. That the Papisticall lawes repugned to the lawes of the Evangell, he proved by the lawis maid of observatioun of dayis, absteanyng from meattis, and frome mariage, which Christ Jesus maid free; and the forbidding whereof, Sanct Paule called ”the doctrin of devillis.” In handilling the notes of that Beast gevin in the text, he willed men to considder yf these notes, [SN: THE GREAT WOORDIS WHICH THE ANTICHRIST SPEAKITH.] ”Thare shall ane arise unlyk to the other, heaving a mouth speaking great thinges and blasphemous,” could be applyed to any other, but to the Pape and his kingdome; for ”yf these, (said he,) be not great woordis and blasphemous, 'the Successor of Petir,' 'the Vicare of Christ,' 'the Head of the Kirk,' 'most holy,' 'most blessed,' 'that can not err;' that 'may maik rycht of wrong, and wrong of rycht;' that 'of nothing, may mak somewhat;' and that 'hath all veritie in the schryne of his breast;' yea, 'that hes power of all, and none power of him:' Nay, 'not to say that he dois wrong, althought he draw ten thowsand millioun of saules with him self to h.e.l.l.' Yf these, (said he,) and many other, able to be schawin in his awin Cannone Law, be not great and blasphemous woordis, and such as never mortall man spak befoir, lett the world judge. And yitt, (said he,) is thare one most evident of all, to wit, Johnne, in his Revelatioun, sayis, 'That the merchandeise of that Babyloniane harlot, amonges otheris thingis, shalbe the bodyes and saules of men.' Now, lett the verray Papistes thame selfis judge, yf ever any befoir thame took upoun thame power to relax the paines of thame that war in Purgatorie, as thei affirme to the people that daily thei do, by the merites of thare Messe, and of thare other trifilles.”
In the end he said, ”Yf any here, (and thare war present Maister Johne Mayre,[482] the Universitie, the Suppriour,[483] and many Channonis, with some Freiris of boyth the ordouris,) that will say, That I have alledgeid Scripture, doctour, or historye, otherwyise then it is writtin, lett thame come unto me with sufficient witness, and by conference I shall lett thame see, not onlye the originall whare my testimonyes ar writtin, but I shall prove, that the wrettaris ment as I have spokin.”
Of this sermon, which was the first that ever Johne Knox maid in publict, was thare diverse bruyttis. Some said, ”Otheris sned[484] the branches of the Papistrie, but he stryekis at the roote, to destroy the hole.” Otheris said, ”Yf the doctouris, and _Magistri nostri_, defend nott now the Pape and his authoritie, which in thare awin presence is so manifestlie impugned, the Devill have my parte of him, and of his lawes boyth.” Otheris said, ”Maister George Wishart spak never so plainelye, and yitt he was brunt: evin so will he be.” In the end, otheris said, ”The tyranny of the Cardinall maid nott his cause the bettir, nether yitt the sufferring of G.o.ddis servand maid his cause the worse. And tharefoir we wold counsall yow and thame, to provide bettir defenses then fyre and sweard; for it may be that ellis ye wilbe disapointed: men now have other eyes then thei had than.” This answer gave the Lard of Nydie,[485] a man fervent and uprycht in religioun.
The b.a.s.t.a.r.d Bischope, who yit was not execrated, (consecrated[486] thei call it,) wrait to the Suppriour of Sanctandrois, who (_Sede vacante_) was Vicare Generall, ”That he wondered that he sufferred sic hereticall and schismaticall doctrin to be tawght, and nott to oppone him self to the same.” Upoun this rebuck, was a conventioun of Gray Freiris and Blak feindis appointed, with the said Suppriour Dean Johnne Wynrame, in Sanct Leonardis yardis, whareunto was first called Johne Rowght, and certane Articles redd unto him; and thairafter was Johnne Knox called for. The caus of thare conventioun, and why that thei war called, was exponed; and the Articles war read, which war these:--
I. No mortall man can be the head of the Church.
II. The Pape is ane Antichrist, and so is no member of Christis misticall body.
III. Man may nether maik nor devise a religioun that is acceptable to G.o.d: b.u.t.t man is bound to observe and keap the religioun that fra G.o.d is receaved, without chopping or changeing thairof.
IV. The Sacramentis of the New Testament aucht to be ministred as thei war inst.i.tut by Christ Jesus, and practised by his Apostles: nothing awght to be added unto thame; nothing awght to be diminished from thame.
V. The Messe is abominable idolatrie, blasphemous to the death of Christ, and a prophanatioun of the Lordis Suppar.
VI. Thare is no Purgatorie, in the which the saules of men can eyther be pyned or purged after this lyef: b.u.t.t heavin restis to the faythfull, and h.e.l.l to the reprobat and unthankfull.[487]
VII. Praying for the dead is vane, and to the dead is idolatrie.
VIII. Thare is no Bischoppes, except thei preach evin by thame selfis, without any subst.i.tut.
IX. The teindis by G.o.ddis law do not apperteane of necessitie to the Kirkmen.
”The strangeness, (said the Suppriour,) of these Articles, which ar gaddered furth of your doctrin, have moved us to call for you, to hear your awin answeres.” John Knox said, ”I, for my parte, praise my G.o.d that I see so honorable, and appearandlye so modest and qwyet are auditure. But becaus it is long since that I have heard, that ye ar one that is not ignorant of the treuth, I man crave of yow, in the name of G.o.d, yea, and I appell your conscience befoir that Suppreme Judge, that yf ye think any Article thare expressed contrarious unto the treuth of G.o.d, that ye oppone your self plainelie unto it, and suffer nott the people to be tharewith deceaved. But, and yf in your conscience ye knaw the doctrin to be trew, then will I crave your patrocinye thareto; that, by your authoritie, the people may be moved the rather to beleve the trewth, whareof many dowbtes be rea.s.sone of our yowght.”[488]
The Suppriour answered, ”I came nott hear as a judge, but only familiarlie to talk; and tharefore, I will nether allow nor condempne; b.u.t.t yf ye list, I will rea.s.sone. Why may nott the Kirk, (said he,) for good causes, devise Ceremonies to decore the Sacramentis, and other G.o.ddis service?”
JOHNE KNOX.
”Becaus the Kirk awght to do nothing, b.u.t.t in fayth, and awght not to go befoir; but is bound to follow the voce of the trew Pastor.”
THE SUPPRIOUR.
”It is in fayth that the ceremonyes ar commanded, and thei have proper significationis to help our fayth; as the hardis in Baptisme signifie the rowchnes of the law, and the oyle the softnes of G.o.ddis mercy; and lyikwyese, everie ane of the ceremonyes has a G.o.dly significatioun, and tharefoir thei boyth procead frome fayth, and ar done into faith.”
JOHNE KNOX.
”It is not yneucht that man invent a ceremonye, and then geve it a significatioun, according to his pleasur. For so mycht the ceremonyes of the Gentiles, and this day the ceremonyes of Mahomeit, be manteaned. But yf that any thing procead frome fayth, it man have the word of G.o.d for the a.s.surance; for ye ar nott ignorant, 'That fayth c.u.mis by hearing, and hearing by the word of G.o.d.' Now, yf ye will prove that your ceremonyes procead from fayth, and do pleas G.o.d, ye man prove that G.o.d in expressed wordis hes commanded thame: Or ellis shall ye never prove, That thei proceid from fayth, nor yitt that thei please G.o.d; but that thei ar synne, and do displease him, according to the wordis of the Apostill, 'Whatsoever is nott of fayth is synne.'”
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