John Knox and the Reformation

Despite the uncommon length to which Knox carried the contemporary approval of persecution, then almost universal, except among the Anabaptists (and any party out of power), he was not personally rancorous where religion was not concerned. But concerned it usually was! He was the subject of many anonymous pasquils and libels, we know, but he entirely disregarded them. If he hated any mortal personally, and beyond what true religion demands of a Christian, that mortal was the mother of Mary Stuart, an amiable lady in an impossible position. Of jealousy towards his brethren there is not a trace in Knox, and he told Queen Mary that he could ill bear to correct his own boys, though the age was as cruel to schoolboys as that of St. Augustine.

The faults of Knox arose not in his heart, but in his head; they sprung from intellectual errors, and from the belief that he was always right. He applied to his fellow-Christians – Catholics – the commands which early Israel supposed to be divinely directed against foreign worshippers of Chemosh and Moloch. He endeavoured to force his own theory of what the discipline of the Primitive Apostolic Church had been upon a modern nation, following the example of the little city state of Geneva, under Calvin. He claimed for preachers chosen by local congregations the privileges and powers of the apostolic companions of Christ, and in place of “sweet reasonableness,” he applied the methods, quite alien to the Founder of Christianity, of the “Sons of Thunder.” All controversialists then relied on isolated and inappropriate scriptural texts, and Biblical analogies which were not analogous; but Knox employed these things, with perhaps unusual inconsistency, in varying circumstances. His “History” is not more scrupulous than that of other partisans in an exciting contest, and examples of his taste for personal scandal are not scarce.

CHAPTER II: KNOX, WISHART, AND THE MURDER OF BEATON: 1545-1546

Our earliest knowledge of Knox, apart from mention of him in notarial documents, is derived from his own History of the Reformation. The portion of that work in which he first mentions himself was written about 1561-66, some twenty years after the events recorded, and in reading all this part of his Memoirs, and his account of the religious struggle, allowance must be made for errors of memory, or for erroneous information. We meet him first towards the end of “the holy days of Yule” – Christmas, 1545. Knox had then for some weeks been the constant companion and armed bodyguard of George Wishart, who was calling himself “the messenger of the Eternal God,” and preaching the new ideas in Haddington to very small congregations. This Wishart, Knox’s master in the faith, was a Forfarshire man; he is said to have taught Greek at Montrose, to have been driven thence in 1538 by the Bishop of Brechin, and to have recanted certain heresies in 1539. He had denied the merits of Christ as the Redeemer, but afterwards dropped that error, when persistence meant death at the stake. It was in Bristol that he “burned his faggot,” in place of being burned himself. There was really nothing humiliating in this recantation, for, after his release, he did not resume his heresy; clearly he yielded, not to fear, but to conviction of theological error. 12

He next travelled in Germany, where a Jew, on a Rhine boat, inspired or increased his aversion to works of sacred art, as being “idolatrous.” About 1542-43 he was reading with pupils at Cambridge, and was remarked for the severity of his ascetic virtue, and for his great charity. At some uncertain date he translated the Helvetic Confession of Faith, and he was more of a Calvinist than a Lutheran. In July 1543 he returned to Scotland; at least he returned with some “commissioners to England,” who certainly came home in July 1543, as Knox mentions, though later he gives the date of Wishart’s return in 1544, probably by a slip of the pen.

Coming home in July 1543, Wishart would expect a fair chance of preaching his novel ideas, as peace between Scotland and Protestant England now seemed secure, and Arran, the Scottish Regent, the chief of the almost Royal House of Hamilton, was, for the moment, himself a Protestant. For five days (August 28-September 3, 1543) the great Cardinal Beaton, the head of the party of the Church, was outlawed, and Wishart’s preaching at Dundee, about that date, is supposed by some 13 to have stimulated an attack then made on the monasteries in the town. But Arran suddenly recanted, deserted the Protestants and the faction attached to England, and joined forces with Cardinal Beaton, who, in November 1543, visited Dundee, and imprisoned the ringleaders in the riots. They are called “the honestest men in the town,” by the treble traitor and rascal, Crichton, laird of Brunston in Lothian, at this time a secret agent of Sadleir, the envoy of Henry VIII. (November 25, 1543).

By April 1544, Henry was preparing to invade Scotland, and the “earnest professors” of Protestant doctrines in Scotland sent to him “a Scottish man called Wysshert,” with a proposal for the kidnapping or murder of Cardinal Beaton. Brunston and other Scottish lairds of Wishart’s circle were agents of the plot, and in 1545-46 our George Wishart is found companioning with them. When Cassilis took up the threads of the plot against Beaton, it was to Cassilis’s country in Ayrshire that Wishart went and there preached. Thence he returned to Dundee, to fight the plague and comfort the citizens, and, towards the end of 1545, moved to Lothian, expecting to be joined there by his westland supporters, led by Cassilis – but entertaining dark forebodings of his doom.

There were, however, other Wisharts, Protestants, in Scotland. It is not possible to prove that this reformer, though the associate, was the agent of the murderers, or was even conscious of their schemes. Yet if he had been, there was no matter for marvel. Knox himself approved of and applauded the murders of Cardinal Beaton and of Riccio, and, in that age, too many men of all creeds and parties believed that to kill an opponent of their religious cause was to imitate Phinehas, Jael, Jehu, and other patriots of Hebrew history. Dr. M‘Crie remarks that Knox “held the opinion, that persons who, according to the law of God and the just laws of society, have forfeited their lives by the commission of flagrant crimes, such as notorious murderers and tyrants, may warrantably be put to death by private individuals, provided all redress in the ordinary course of justice is rendered impossible, in consequence of the offenders having usurped the executive authority, or being systematically protected by oppressive rulers.” The ideas of Knox, in fact, varied in varying circumstances and moods, and, as we shall show, at times he preached notions far more truculent than those attributed to him by his biographer; at times was all for saint-like submission and mere “passive resistance.” 14

The current ideas of both parties on “killing no murder” were little better than those of modern anarchists. It was a prevalent opinion that a king might have a subject assassinated, if to try him publicly entailed political inconveniences. The Inquisition, in Spain, vigorously repudiated this theory, but the Inquisition was in advance of the age. Knox, as to the doctrine of “killing no murder,” was, and Wishart may have been, a man of his time. But Knox, in telling the story of a murder which he approves, unhappily displays a glee unbecoming a reformer of the Church of Him who blamed St. Peter for his recourse to the sword. The very essence of Christianity is cast to the winds when Knox utters his laughter over the murders or misfortunes of his opponents, yielding, as Dr. M‘Crie says, “to the strong propensity which he felt to indulge his vein of humour.” Other good men rejoiced in the murder of an enemy, but Knox chuckled.

Nothing has injured Knox more in the eyes of posterity (when they happen to be aware of the facts) than this “humour” of his.

Knox might be pardoned had he merely excused the murder of “the devil’s own son,” Cardinal Beaton, who executed the law on his friend and master, George Wishart. To Wishart Knox bore a tender and enthusiastic affection, crediting him not only with the virtues of charity and courage which he possessed, but also with supernormal premonitions; “he was so clearly illuminated with the spirit of prophecy.” These premonitions appear to have come to Wishart by way of vision. Knox asserted some prophetic gift for himself, but never hints anything as to the method, whether by dream, vision, or the hearing of voices. He often alludes to himself as “the prophet,” and claims certain privileges in that capacity. For example the prophet may blamelessly preach what men call “treason,” as we shall see. As to his actual predictions of events, he occasionally writes as if they were mere deductions from Scripture. God will punish the idolater; A or B is an idolater; therefore it is safe to predict that God will punish him or her. “What man then can cease to prophesy?” he asks; and there is, if we thus consider the matter, no reason why anybody should ever leave off prophesying. 15

But if the art of prophecy is common to all Bible-reading mankind, all mankind, being prophets, may promulgate treason, which Knox perhaps would not have admitted. He thought himself more specially a seer, and in his prayer after the failure of his friends, the murderers of Riccio, he congratulates himself on being favoured above the common sort of his brethren, and privileged to “forespeak” things, in an unique degree.

“I dare not deny.. but that God hath revealed unto me secrets unknown to the world,” he writes 16; and these claims soar high above mere deductions from Scripture. His biographer, Dr. M‘Crie, doubts whether we can dismiss, as necessarily baseless, all stories of “extraordinary premonitions since the completion of the canon of inspiration.” 17 Indeed, there appears to be no reason why we should draw the line at a given date, and “limit the operations of divine Providence.” I would be the last to do so, but then Knox’s premonitions are sometimes, or usually, without documentary and contemporary corroboration; once he certainly prophesied after the event (as we shall see), and he never troubles himself about his predictions which were unfulfilled, as against Queen Elizabeth.

He supplied the Kirk with the tradition of supernormal premonitions in preachers – second-sight and clairvoyance – as in the case of Mr. Peden and other saints of the Covenant. But just as good cases of clairvoyance as any of Mr. Peden’s are attributed to Catherine de Medici, who was not a saint, by her daughter, La Reine Margot, and others. In Knox, at all events, there is no trace of visual or auditory hallucinations, so common in religious experiences, whatever the creed of the percipient. He was not a visionary. More than this we cannot safely say about his prophetic vein.

The enthusiasm which induced a priest, notary, and teacher like Knox to carry a claymore in defence of a beloved teacher, Wishart, seems more appropriate to a man of about thirty than a man of forty, and, so far, supports the opinion that, in 1545, Knox was only thirty years of age. In that case, his study of the debates between the Church and the new opinions must have been relatively brief. Yet, in 1547, he already reckoned himself, not incorrectly, as a skilled disputant in favour of ideas with which he cannot have been very long familiar.

Wishart was taken, was tried, was condemned; was strangled, and his dead body was burned at St. Andrews on March 1, 1546. It is highly improbable that Knox could venture, as a marked man, to be present at the trial. He cites the account of it in his “History” from the contemporary Scottish narrative used by Foxe in his “Martyrs,” and Laing, Knox’s editor, thinks that Foxe “may possibly have been indebted for some” of the Scottish accounts “to the Scottish Reformer.” It seems, if there be anything in evidence of tone and style, that what Knox quotes from Foxe in 1561-66 is what Knox himself actually wrote about 1547-48. Mr. Hill Burton observes in the tract “the mark of Knox’s vehement colouring,” and adds, “it is needless to seek in the account for precise accuracy.” In “precise accuracy” many historians are as sadly to seek as Knox himself, but his peculiar “colouring” is all his own, and is as marked in the pamphlet on Wishart’s trial, which he cites, as in the “History” which he acknowledged.

There are said to be but few copies of the first edition of the black letter tract on Wishart’s trial, published in London, with Lindsay’s “Tragedy of the Cardinal,” by Day and Seres. I regard it as the earliest printed work of John Knox. 18 The author, when he describes Lauder, Wishart’s official accuser, as “a fed sow.. his face running down with sweat, and frothing at the mouth like ane bear,” who “spat at Maister George’s face… ” shows every mark of Knox’s vehement and pictorial style. His editor, Laing, bids us observe “that all these opprobrious terms are copied from Foxe, or rather from the black letter tract.” But the black letter tract, I conceive, must be Knox’s own. Its author, like Knox, “indulges his vein of humour” by speaking of friars as “fiends”; like Knox he calls Wishart “Maister George,” and “that servand of God.”

The peculiarities of the tract, good and bad, the vivid familiar manner, the vehemence, the pictorial quality, the violent invective, are the notes of Knox’s “History.” Already, by 1547, or not much later, he was the perfect master of his style; his tone no more resembles that of his contemporary and fellow-historian, Lesley, than the style of Mr. J. R. Green resembles that of Mr. S. R. Gardiner.

CHAPTER III: KNOX IN ST. ANDREWS CASTLE: THE GALLEYS: 1547-1549

We now take up Knox where we left him: namely when Wishart was arrested in January 1546. He was then tutor to the sons of the lairds of Langniddrie and Ormiston, Protestants and of the English party. Of his adventures we know nothing, till, on Beaton’s murder (May 29, 1546), the Cardinal’s successor, Archbishop Hamilton, drove him “from place to place,” and, at Easter, 1547, he with his pupils entered the Castle of St. Andrews, then held, with some English aid, against the Regent Arran, by the murderers of Beaton and their adherents. 19 Knox was not present, of course, at Beaton’s murder, about which he writes so “merrily,” in his manner of mirth; nor at the events of Arran’s siege of the castle, prior to April 1547. He probably, as regards these matters, writes from recollection of what Kirkcaldy of Grange, James Balfour, Balnaves, and the other murderers or associates of the murderers of the Cardinal told him in 1547, or later communicated to him as he wrote, about 1565-66. With his unfortunate love of imputing personal motives, he attributes the attacks by the rulers on the murderers mainly to the revengeful nature of Mary of Guise; the Cardinal having been “the comfort to all gentlewomen, and especially to wanton widows. His death must be revenged.” 20

Knox avers that the besiegers of St. Andrews Castle, despairing of their task, near the end of January 1547 made a fraudulent truce with the assassins, hoping for the betrayal of the castle, or of some of the leaders. 21 In his narrative we find partisanship or very erroneous information. The conditions were, he says, that (1) the murderers should hold the castle till Arran could obtain for them, from the Pope, a sufficient absolution; (2) that they should give hostages, as soon as the absolution was delivered to them; (3) that they and their friends should not be prosecuted, nor undergo any legal penalties for the murder of the Cardinal; (4) that they should meanwhile keep the eldest son of Arran as hostage, so long as their own hostages were kept. The Government, however, says Knox, “never minded to keep word of them” (of these conditions), “as the issue did declare.”

There is no proof of this accusation of treachery on the part of Arran, or none known to me. The constant aim of Knox, his fixed idea, as an historian, is to accuse his adversaries of the treachery which often marked the negotiations of his friends.

From this point, the truce, dated by Knox late in January 1547, he devotes eighteen pages to his own call to the ministry by the castle people, and to his controversies and sermons in St. Andrews. He then returns to history, and avers that, about June 21, 1547, the papal absolution was presented to the garrison merely as a veil for a treasonable attack, but was rejected, as it included the dubious phrase, Remittimus irremissibile– “We remit the crime that cannot be remitted.” Nine days later, June 29, he says, by “the treasonable mean” of Arran, Archbishop Hamilton, and Mary of Guise, twenty-one French galleys, and such an army as the Firth had never seen, hove into view, and on June 30 summoned the castle to surrender. The siege of St Andrews Castle, from the sea, by the French then began, but the garrison and castle were unharmed, and many of the galley slaves and some French soldiers were slain, and a ship was driven out of action. The French “shot two days” only. On July 19 the siege was renewed by land, guns were mounted on the spires of St. Salvator’s College chapel and on the Cathedral, and did much scathe, though, during the first three weeks of the siege, the garrison “had many prosperous chances.” Meanwhile Knox prophesied the defeat of his associates, because of “their corrupt life.” They had robbed and ravished, and were probably demoralised by Knox’s prophecies. On the last day of July the castle surrendered. 22 Knox adds that his friends would deal with France alone, as “Scottish men had all traitorously betrayed them.”

Now much of this narrative is wrong; wrong in detail, in suggestion, in omission. That a man of fifty, or sixty, could attribute the attacks on Beaton’s murderers to mere revenge, specially to that of a “wanton widow,” Mary of Guise (who had, we are to believe, so much of the Cardinal’s attentions as his mistress, Mariotte Ogilvy, could spare), is significant of the spirit in which Knox wrote history. He had a strong taste for such scandals as this about the “wanton widow.”

Wherever he touches on Mary of Guise (who once treated him in a spirit of banter), he deals a stab at her name and fame. On all that concerns her personal character and political conduct, he is unworthy of credit when uncorroborated by better authority. Indeed Knox’s spirit is so unworthy that for this, among other reasons, Archbishop Spottiswoode declined to believe in his authorship of the “History.” The actual facts were not those recorded by Knox.

As regards the “Appointment” or arrangement of the Scottish Government with the Castilians, it was not made late in January 1547, but was at least begun by December 17-19, 1546. 23 On January 11, 1547, a spy of England, Stewart of Cardonald, reports that the garrison have given pledges and await their absolution from Rome. 24 With regard to Knox’s other statements in this place, it was not after this truce, first, but before it, on November 26, that Arran invited French assistance, if England would not include Scotland in a treaty of peace with France. An English invasion was expected in February 1547, and Arran’s object in the “Appointment” with the garrison was to prevent the English from becoming possessed of the Castle of St. Andrews. Far from desiring a papal pardon – a mere pretext to gain time for English relief – the garrison actually asked Henry VIII. to request the Emperor, to implore the Pope, “to stop and hinder their absolution.” 25 Knox very probably knew nothing of all this, but his efforts to throw the blame of treachery on his opponents are obviously futile.

As to the honesty of his associates – before the death of Henry VIII. (January 28, 1547), the Castilians had promised him not to surrender the place without his consent, and to put Arran’s son in his hands, promises which they also made, on Henry’s death, to the English Government; in February they repeated these promises, quite incompatible with their vow to surrender if absolved. Knox represents them as merely promising to Henry that they would return Arran’s son, and support the plan of marrying Mary Stuart to Prince Edward of Wales! 26 In March 1547, English ships gathered at Holy Island, to relieve the castle. Not on June 21, 1547, as Knox alleges, but before April 2, the papal absolution for the murderers arrived. They mocked at it; and the spy who reports the facts is told that they “would rather have a boll of wheat than all the Pope’s remissions.” 27 Whatever the terms of the papal remission, they had already, before it arrived, bound themselves to England not to accept it save with English concurrence; and England, then preparing to invade Scotland, could not possibly concur. Such was the honesty of Knox’s party, and we already see how far his “History” deserves to be accepted as historical.

Next, what is most surprising, Knox’s account of the month of ineffectual siege by the French, while he was actually in the castle, rests on a strange error of his memory. The contemporary diary, Diurnal of Occurrences dates the sending (the arrival must be meant) of the French galleys, not on June 29, as Knox dates their arrival, but on July 24. Professor Hume Brown says that the Diurnal gives the date as June 24 (a slip of the pen), “but Knox had surely the best opportunity of knowing both facts” 28– that is, the number of the galleys, and the date of their coming. Despite his unrivalled opportunities of knowledge, Knox did not know. It is not quite correct to say that “Knox in his ‘History’ shows throughout a conscientious regard to accuracy of statement.” Whatever the number of the galleys (Knox says twenty-one; the Diurnal says sixteen), on July 13-14, they are reported by Lord Eure, at Berwick, as passing or having just passed Eyemouth. 29 They did not therefore suffer for three weeks at the garrison’s hands, or for three weeks desert the siege, but probably reached the scene of action before the date in the Diurnal (July 24), as, on July 23, the French Ambassador in England heard that they were investing the castle. 30 Allowing five or six days for transmission of news, they probably began the attack from the sea about July 16 or 17, not, as Knox says, on June 30. Perhaps he is right in saying that the French galleys only fired for two days and retreated, rather battered, to Dundee. Land forces next attacked the hold, which surrendered on July 29 (as was known in London on August 5), that is, on the first day that the land battery was erected.

Knox gives a much more full account of his own controversies, in April-June 1547, than of political events. He first, on arrival at the castle, drew up a catechism for his pupils, and publicly catechised them on its tenets, in the parish kirk in South Street. It is unfortunate that we do not possess this catechism. At the time when he wrote, Knox was possibly more of “Martin’s” mind, as he familiarly terms Luther, both as to the Sacrament and as to the Order of Bishops, than he was after his residence in Geneva. Wishart, however, was well acquainted with Helvetic doctrine; he had, as we saw, translated a Helvetic Confession of Faith, perhaps with the view of introducing it into Scotland, and Knox may already have imbibed Calvinism from him. He was not yet – he never was – a full-blown Presbyterian, and, while thinking nothing of “orders,” would not have rejected a bishop, if the bishop preached and was of godly and frugal life. Already sermons were the most important part of public worship in the mind of Knox.

In addition to public catechising he publicly expounded, and lectured on the Fourth Gospel, in the chapel of the castle. He doubted if he had “a lawful vocation” to preach. The castle pulpit was then occupied by an ex-friar named Rough. This divine, later burned in England, preached a sermon declaring a doctrine accepted by Knox, namely, that any congregation could call on any man in whom they “espied the gifts of God” to be their preacher; he offered Knox the post, and all present agreed. Knox wept, and for days his gloom declared his sense of his responsibility: such was “his holy vocation.” The garrison was, confessedly, brutal, licentious, and rapacious, but they “all” partook of the holy Communion. 31

In controversy, Knox declared the Church to be “the synagogue of Satan,” and in the Pope he detected and denounced “the Man of Sin.” On the following Sunday he proved, from Daniel, that the Roman Church is “that last Beast.” The Church is also anti-Christ, and “the Hoore of Babylon,” and Knox dilated on the personal misconduct of Popes and “all shavelings for the most part.” He contrasted Justification by Faith with the customs of pardons and pilgrimages.