The Works of John Knox Volume I Part 3

Faith is the root of all good:-- Makith G.o.d and man freindis.

Bringith G.o.d and man to gither.

Incredulitie is the root of all evill:-- Makith thame deidlie foes.

Bringith thame syndrie.

All that proceidis frome Faith pleaseth G.o.d.

All that proceidith from Incredulitie displeaseth G.o.d.

Faith only maketh a man good and rychteouse.

Incredulitie maketh him injust and evill.

Faith only maketh a man, The member of Christ; The inheritour of heavin; The servand of G.o.d.

Faith schewith G.o.d to be a sweit Father.

Fayth hauldith styff be the Word of G.o.d: Count.i.th G.o.d to be trew.

Faith knowith G.o.d: Lovith G.o.d and his nychtboure.

Faith only savith: Extolleth G.o.d and his werkis.

Incredulitie maketh him, The member of the devill; The inheritour of h.e.l.l; The servand of the devill.

Incredulitie maketh G.o.d a terrible Judge: It causeth man wandir heir and thair: Maketh him fals and a liear.

Incredulitie knoweth him nott.

Incredulitie lovith nether G.o.d nor nychtbour: Onlie condemneth: Extolleth flesche and hir awin deidis.

OFF HOPE.

Hope is a trustie looking for of thingis that ar promesed to come unto us: as we hope the everlasting joy which Christ hath promesed unto all that beleve on him. We should putt our hoipe and trust in G.o.d onlie, and no other thing. "It is good to trust in G.o.d, and nott in man." "He that trust.i.th in his awin harte, he is a fuill." "It is good to trust in G.o.d, and not in princes." (Psal. 117.)--"Thei shal be lyik unto images that mack thame, and all that trust in thame." He that trusteth in his awin thoughts doeth unG.o.dlie. "Curssed be he that trust.i.th in man." "Bidd the rich men of this warld, that thei trust nott in thair unstable riches, but that thei trust in the leving G.o.d." "It is hard for them that trust in money to enter in the kingdome of G.o.d." Moirovir, we should trust in him onelie, that may help us [G.o.d onlie can help us.]--Ergo, we should trust in him onelie. Weill is thame that trust in G.o.d: and wo to thame that trust him nott. "Weill is the man that trustis in G.o.d; for G.o.d shalbe his trust." He that trusteth in him shall understand the trewth.

"Thei shall all rejoyse that trust in thee: thei shall all evir be glaid; and thow wilt defend thame."

OFF CHARITIE.

Charitie is the love of thy nychtboure. The rewll of charitie is to doo as thow woldest wer done unto thee: for charitie esteameth all alyke;[66] the riche and the poore; the friend and the foe; the thankfull and the unthankfull; the kynnesman and stranger.

A COMPARISON BETUIX FAITH, HOPE, AND CHARITIE.

Faith commeth of the wourd of G.o.d: Hope commeth of faith; and Charitie springis of thame boith.

Faith belevis the word: Hope trust.i.th eftir that which is promessed be the wourd: and Charitie doith good unto hir nychtbour, throw the love that sche hath to G.o.d, and glaidnes that is within hir selve.

Faith looketh to G.o.d and his worde: Hope lookith unto his gift and reward: Charitie lookith unto hir nychtbouris proffeit.

Faith receavith G.o.d: Hoipe receaveth his reward: Charitie lookith to hir nychtbour wyth a glaid hart, and that without any respect of reward.

Faith perteaneth to G.o.d onelie: Hope to his reward, and Charitie to hir nychtbour.

[THE DOCTRINE] OF GOOD WORKIS.

No maner of werkis mack us rychteouse.--"We beleve that a man shalbe justifeid without werkis." (Galat. 3.)--"No man is justifeid be the deidis of the law; but be the faith of Jesus Christ. And we beleve in Jesus Christ, that we may be justifeid be the faith of Christ, and nott be the deidis of the law. Yf rychteousnes came be the law, then Christ deid in vane." That no man is justifeid be the law, it is manifest: for a rychteouse man levith by his faith; but the law is nott of faith.

Moirovir, since Christ, the makar of heavin and earth, and all that thair in is, behoved to die for us; we ar compelled to grant, that we wer so far drowned in synne, that nether our deidis, nor all the treasouris that ever G.o.d maid, or might maik, might have help us out of thame: Ergo, no deidis nor werkis maie mack us rychteouse.

No werkis mak us unrychteouse.--For yf any werke maid us unrychteouse, then the contrarie werkis wold maik us rychteouse. b.u.t.t it is provin, that no werkis can maik us righteouse: Ergo, no werkis maik us unrychteouse.

WERKIS MAIK US NETHER GOOD NOR EVILL.

It is proven, that werkis nether maik us rychteouse nor unrychteouse: Ergo, no werkis nether maik us good nor evill. For rychteouse and good ar one thing, and unrighteouse and evill, one. Good werkis maik not ane good man, nor evill werkis ane evill man: But a good man makith good werkis, and ane evill man evill werkis. Good fruct makith not the tree good, nor evill fruict the tree evill: But a good tree bearith good fruict, and ane evill tree evill fruict. A good man can not do evill werkis, nor ane evill man good werkis; for ane evill tree can not beare good fruct, nor ane good tree evill fruct. A man is good befoir he do good werkis, and ane evill man is evill before he do evill werkis; for the tree is good befoir it bear good fruict, and evill befoir it beir evill fruct. Everie man is either good or evill. Either maik the tree good, and the fruct good also, or ellis maik the tree evill, and the fruct lyikwyise evill. Everie manes werkis ar eyther good or evill: for all fructis ar either good or evill. "Either maik the tree good and the fruct also, or ellis maik the tree evill and the fruct of it lyikwyise evill." (Matth. 13.)--A good man is knowin be his werkis; for a good man doith good werkis, and ane evill, evill werkis. "Ye shall knaw thame be thair fruct; for ane good tree bringeth furth good fruct, and ane evill tree evill fruict." (Matth. 7.)--A man is likened to the tree, and his werkis to the fruct of the trie. "Bewar of the fals propheittis, which come unto yow in scheippis clothing; but inwardlie thei ar raveening wolves. Ye shall knaw thame be thair fructis."

NONE OF OURE WERKIS NETHER SAVE US, NOR CONDEMPNE US.

It is provin, that no werkis maik us either righteouse or unryghteouse, good nor evill: but first we are good befoir that we do good werkis, and evill befoir we do evill warkis: Ergo, no werk neither save us nor condempne us. Thow wilt say then, Makith it no mater what we do? I answer thee, Yes; for yf thow dost evill, it is a suir argument that thow art evill, and wantest faith. Yf thow do good, it is ane argument that thow art good and hast faith; for a good tree bearith good fruct, and an evill tree evill fruct. Yit good fruct maketh nott the tree good, nor evill fruct the tree evill. So that man is good befoir he do good werkis, and evill befoir he do evill werkis.

The man is the tree: the werkis ar the fruct. Faith maekith the good tree: Incredulitie the evill tree. Such a tree, such a fruct: such man, such warkis. For all that is done in faith pleasith G.o.d, and ar gud werkis; and all that is done without faith displeaseth G.o.d, and ar evill workis. Quhosoevir thinketh to be saved by his werkis, denyeth Christ is oure Saviour, that Christ deid for him, and, fynallie, all thing that belongeth to Christ. For how is he thy Saviour, yf thow mychtest save thy self by thy werkis? Or to what end should he have deid for thee, yf any werkis of thine might have saved thee? What is this to say, Christ deid for thee? It is nott that thow shouldest have deid perpetuallie, and that Christ, to deliver thee frome death, deid for thee, and changed thy perpetuall death in his awin death. For thow madest the falt, and he suffered the pane, and that for the luif he had to thee, befoir ever thow wast borne, when thow haddest done neither good nor evill. Now, since he hath payed thy debt, thow deist nott: no, thow canst nott, bot shouldest have bene d.a.m.ned, yf his death war not.[67] Bot since he was punished for thee, thow shalt not be punished. Fynallie, he hath delivered thee from thye condemnatioun, and desyrith nought of thee, but that thow shouldest acknowledge what he hath done for thee, and bear it in mynd; and that thow woldest helpe other for his saik, boith in worde and deid, evin as he hath helped thee for nought, and without reward. O how ready would we be to help otheris, yf we knew his goodnes and gentilnes towardis us! He is a good and a gentill Lord, and he doith all thingis for nought. Let us, I beseich yow, follow his footsteps, whome all the world ought to prayse and wirschep. Amen.

HE THAT THINKITH TO BE SAVID BE HIS WERKIS, CALLETH HIM SELVE CHRIST:--

For he callith him self a Saviour, which aparteaneth to Christ onlie.

What is a Saviour, b.u.t.t he that savith? And thow sayist, I save my self; which is asmuch to say as, I am Christ; for Christ is onlie the Saviour of the world.

We should do no good werkis, for that intent to get the inheritance of heavin, or remissioun of synnes throw thame. For whosoevir belevith to gett the inheritance of heavin or remissioun of synnes, throw werkis, he belevith nott to gett that for Christis saik. And thei that beleve not, that thair synnes ar forgeivin thame, and that thei sal be saved for Christis saik, thei beleve not the Gospell; for the Gospell sayith, Yow sal be saved for Christis saik: synnes ar forgevin yow, for Christis saik.

He that belevith not the Gospell, belevith not G.o.d. And consequentlie, thei which beleve to be saved be thair werkis, or to gett remissioun of synnes be thair awin deidis, beleve not G.o.d, bot raccompt him a liear, and so utterlie denye him to be G.o.d. Thow wilt say, Shall we then do no good werkis? I say not so, but I say, We should do no good werkis for that intent to gett the kingdome of heavin, or remissioun of synnes. For yf we beleve to gett the inheritance of heavin throw good werkis, then we beleve nott to gett it throw the promesse of G.o.d. Or, yf we think to gett remissioun of our synnes, as said is, we beleve nott that thei ar forgevin us by Christ, and so we compt G.o.d a liear. For G.o.d sayith, Thow shalt have the inheritance of heavin for my Sonnes saik. Yow say, It is nott so; but I will wynne it throw my awin werkis. So, I condempne not good werkis; but I condempne the fals trust in any werkis; for all the werkis that a man putteth confidence in, are thairwyth intoxicat or empoisoned, and become evill. Quhairfoir, do good werkis; but be war thow do thame to gett any good throw thame; for yf thow do, thow receavest the good, not as the gift of G.o.d, bott as debte unto thee, and maikest thy self fellow with G.o.d, becaus thow wilt tack no thing from him for nought. What nedith he any thing of thyne, who gevith all thing, and is not the poorare? Thairfoir do nothing to him, but tack of him; for he is ane gentill Lord, and with, a glaidar harte will geve us all thingis that we neid, than we taik it of him. So that yf we want any thing, lett us witt our selfis. Prease not then to the inheritance of heavin, throwght presumptioun of thy good werkis; for yf thow do, thow comptest thy selve holy and equall unto him, becaus thow wilt tack nothing of him for nowght; and so salt thow fall as Lucifer fell from heavin for his pride.

Thus endis the said Maistir Patrikis Articles.[68] And so we returne to oure HYSTORY.

[SN: THE FORME AND CAUSSIS OF THE PREASTIS OLD CURSSING.]

When those cruell wolves had, as thei supposed, cleane devored the pray, thei fynd thame selfis in wa.r.s.e caise then thei war befoir; for then within Sanctandrose, yea, almost within the hole realme, (who heard of that fact,) thair was none found who begane not to inquyre, Whairfoir was Maistir Patrik Hammyltoun brunt? And when his Articles war rehersed, questioun was holden, yf such Articles war necessarie to be beleved under the pane of d.a.m.natioun. And so within schort s.p.a.ce many begane to call in dowbt that which befoir thei held for a certane veritie, in so much that the Universitie of Sanctandrose, and Sanct Leonardis Colledge princ.i.p.allie, by the labouris of Maistir Gawin Logy,[69] and the novises[70] of the Abbay, by the Suppriour,[71] begane to smell somwhat of the veritie, and to espy the vanitie of the receaved superst.i.tioun.

Yea, within few yearis eftir, begane baith Black and Gray Frearis publictlie to preache against the pride and idile lief of Bischoppis, and against the abuses of the whole ecclesiasticall estaite. Amongis whome was one called Frear Williame Arth,[72] who, in a sermone preached in Dundye, spak somwhat moir liberallie against the licentious lyifes of the Bischoppis nor thei could weall beair. He spaik farther against the abuse of curssing and of miracles. The Bischop of Brechin,[73] having his placeboes and jackmen in the toun, buffatted the Freir, and called him Heretick. The Freir, impatient of the injury receaved, past to Sanctandrose, and did communicat the headis of his sermone with Maister Johnne Mair,[74] whose wourd then was holden as ane oracle, in materis of religioun; and being a.s.sured of him, that such doctrin mycht weall be defendid, and that he wald defend it, for it conteaned no heresye; thair was ane day appointed to the said Frear, to maik repet.i.tioun of the sam sermon; and advertisment was gevin to all such as war offended att the formar to be present. And so, in the parishe kirk of Sanctandrose, upoun the day appointed, appeared the said Frear, and had amonges his auditouris Maistir Johnne Mair, Maistir George Lockart,[75] the Abbot of Cambuskynneth,[76] Maistir Patrik Hepburne the Priour of Sanctandrose,[77] with all the Doctouris and Maistires of the Universities. The theame of his sermone was, "Veritie is the strongest of all thingis." His discourse of Curssing was, "That yf it war rychtlie used, it was the moist fearfull thing upoun the face of the earth; for it was the verray separatioun of man frome G.o.d: but that it should nott be used rashlie, and for everie light cause, but onlie against open and incorrigible synnaris. But now, (said he,) the avarice of preastis, and the ignorance of thair office, has caused it altogitther to be vilipended;[78] for the preast, (said he,) whose dewitie and office is to pray for the people, standis up on Sounday, and cryes, 'Ane hes tynt a spurtill. Thair is ane flaill stollin from thame beyound the burne.

The goodwyiff of the other syd of the gait hes tynt a horne spune.

G.o.ddis maleson and myne I geve to thame that knowis of this geyre, and restoris it not.'"--How the people mocked thair curssing, he ferther told a meary tale; how, after a sermoun that he had maid at Dumfermling, he came to a house whair gossoppis was drynking thair Soundayis penny, and he, being dry, asked drynk. "Yis, Father, (said ane of the gossoppes,) ye shall haif drynk; bot ye mon first resolve ane doubt which is rissen amongis us, to witt, What servand will serve a man beast on least expenssis." "The good Angell, (said I,) who is manis keapar, who maikis great service without expenssis." "Tush, (said the gossope,) we meane no so heigh materis: we meane, What honest man will do greatest service for least expensses?" And whill I was musing, (said the Frear,) what that should meane, he said, "I see, Father, that the greatest clerkis ar nott the wysest men. Know ye not how the Bischoppis and thair officiallis servis us husband men? Will thei not give to us a lettir of Curssing for a plack, to laste for a year, to curse all that looke ower our d.i.c.k [d.y.k.e]? and that keapis our corne better nor the sleaping boy, that will have three schillingis of fye, a sark, and payre of schone in the year. And thairfoir, yf thair curssing dow any thing, we held the Bischoppis beast chaip servandis, in that behalf, that ar within the realme." As concernyng miracles, he declaired, what diligence the ancientis took to try trew miracles frome false. "But now, (said he,) the greadynes of preastis not onlie receave false miracles, bot also thei cherise and feis knaiffis for that purpoise, that thair chapellis may be the better renouned, and thair offerand may be augmented. And thairupoun ar many chapelles founded, as that our Lady war mychttiar, and that sche took more pleasour in one plaice then in ane uther; as of laite dayis our Lady of Karsgreng hes hopped fra ane grene hillock to ane uther. But honest men of Sanctandrose, (said he,) yf ye luif your wyffis and your doughtaris, hald thame at hame, or ellis send thame in honest companye; for yf ye knew what miracles war kithed thaire, ye wold neyther thank G.o.d nor our Lady." And thus he mearelie tanted thare trystis of hurdome and adulterye used at such devotioun.

Ane uther article was judged more hard; for he alledged the commoun law,[79] That the Civyle Magistrate mycht correct the Churchmen,[80] and deprive thame of thaire benefices, for oppin vices.

Ane uther day, the same Frear maid ane uther sermoun of the Abbote [of]

Unrea.s.sone,[81] unto whome and whose lawis he compared the prelattis of that age; for thei war subdewid to no lawis, no moir then was the Abbote [of] Unrea.s.soun. And amonges uther thingis he told such a meary bourd.

"Thare was (said he) a Prelatt, or at least a Prelattis peir, a trew servand to the King of luif, who, upoun a nycht after suppar, asked at his gentillmen, be the fayth that thei awght to the king of luif, that thei should trewlie declare how many syndrie wemen everie ane of thame had haid, and how many of thame war menis wyffis. Ane answered, He had lyne with fyve, and two of thame war maryed. The other answered, I have haid sevin, and three of thame ar maryed. It came at last to my Lord him self, who macking it veray nyce for a lytill s.p.a.ce, gave in the end ane plain confessioun, and said, 'I am the yongest man, and yitt have I haid the round desone; and sevin of thame ar menis wyffis.' Now, (said the Frear,) this G.o.d and king of luif, to whome our Prelaittis maikis homage, is the maistir devill of h.e.l.l, from whome such werkis and fruitis doo procead." This Prelatt was knowin by his proper tockenes to have bene Priour Patrik Hepburne,[82] now Bischop of Murray, who to this day hes continewed in the professioun that he anes maid to his G.o.d and king of luif.[83]

It was supposed, notwithstanding this kynd of preaching, that this Frear remaned papist in his heart; for the rest of the Frearis, fearing to losse the benedictioun of the Bischoppes, to witt, thair malt and thair maill, and thair other appoineted pensioun, cawsed the said Frear to flye to England, whair, for defence of the Paipe and Paipistrie, his was cast in preasone[84] at King Hary his commandiment. But so it pleasith G.o.d to open up the mouth of Baalames awin a.s.se, to cry out againest the vitious lyves of the clergie of that aige. Schorte after this, new consultatioun was tackin, that some should be brunt; for men began verray liberallie to speak. A meary gentillman, named Johnne Lyndesay, famylliar to Bisehope James Betoun, standing by when consultatioun was had, said, "My Lord, yf ye burne any mo, except ye follow my counsall, ye will utterlye destroy your selves. Yf ye will burne thame, lett thame be brunt in how sellarris; for the reik of Maister Patrik Hammyltoun hes infected as many as it blew upoun."[85] Thus it pleased G.o.d, that thei should be tanted in thair awin face. But hear followis the moist meary of all. Sandie Furrour, who had bene empreasoned sevin yearis in the Toure of Londone, Sir Johnne Dignwaill,[86] according to the cheritie of Churche men,[87] enterteneid his wyiff, and waisted the poore manes substance. For the which caus, at his returnyng, he spaik more liberallie of preastis then thei could bear, and so was he declaired[88]

to be accused of heresye, and called to his ansuer to Sanctandrose. He lapp up mearely upoun the scaffold, and, casting a gawmound, said, "Whair ar the rest of the playaris?" Maistir Audro Olephant,[89]

offended thairwyth, said, "It shalbe no play to yow, Sir, befoir that ye depart." And so began to read his accusatioun. The first article whareof was, That he dispyssed the Messe. His ansuer was, "I hear mo Messis in awght dayis, then thre Bischoppis thair sitting sayis in a year."

Accused secoundarly, Of contemptioun of the sacramentis. "The preastis, (said he,) war the maist commoun contempnaris of sacramentis, and especiallie of matrimonye," and that he witnessed by any of the preastis thare present, and named the menis wyffis with whome thei had medled, and especiallie Sir Johnne Dignwaill, who had sevin yearis togitther abused his awin wyff and consumed his substance; and said, "Becaus I complayne of such injuries, I am hear summoned, and accused, as one that is worthy to be brunt. For G.o.ddis saik, (said he,) wil ye taick wyeffis of your awin, that I and utheris, whose wyiffis ye have abused, may be revenged upoun yow." Then Bisehope Gawin Dumbar,[90] named the Old Bischop of Abirdein, thinking to justifye him self befoir the people, said, "Carll, thow shalt not know my wyff." The said Alexander ansuered, "My Lord, ye ar too old; bot, with the grace of G.o.d, I shall drynk with your dochtter or I departe." And thareat was smylling of the best, and lowd laughtter of some; for the Bisehop had a dowghter maryed with Andro Balfour[91] in that same toune. Then the Bischoppis bad, "Away with the earll." But he ansured, "Nay; I will not departe this houre; for I have more to speak against the vices of preastis, then I cane expresse this haill[92] day." And so, after diverse purposes, thei commanded him to burne his bill. And he demanding the caus, thei said, "Becaus ye have spoken these articles whairof ye ar accused." His ansuer was, "The mekill devill bear thame away, that first and last said thame." And so he tack the bill, and chowing it, hee after spatt it in Mr. Andro Oliphantis face, saying, "Now burne it or drune it, whitther ye will: ye heir na mair of me. b.u.t.t I man have somewhat of everie ane of yow to begyn my pack agane, which a preast and my wyif, a preastis hoore, hes spentt." And so everie prelate and riche preast, glaid to be qwyte of his evill, gave him somwhat; and so departed hie, for he understood nothing of religioun.

But so fearfull it was then to speak any thing against preastis, that the least word spokin against thame, yea, albeit it was spokin in a manes sleip, was judged heresye; and that was practised upoun Richart Carmichaell, yet leving in Fyfe,[93] who being young, and ane singar in the Chapell Royal of Striveling, happened in his sleepe to say, "The devill tak away the preastis, for thei ar a gready pack." Hie, thairfor, accused be Sir George Clappertoun, Deane[94] of the said Chapell, was compelled tharefore to burne his bill.