SCOTLAND had the honour of producing this great and eminent luminary; who became the principal instrument, in GOD's hand, of effecting the REFORMATION in that kingdom, at a time when papal darkness, ignorance, and superstition, had involved the whole na tion in shades of deeper than Egyptian night. He was descended of an ancient and honourable family; and was born in the year 1505, at Giffard, near Haddington, in the county of East Lothian, in Scotland. He received the first part of his education in the grammar-school of Haddington, and from thence was removed to the university of St Andrew's, and placed under the tuition of the celebrated Mr John Mair. He applied with uncommon diligence to the academical learning in vogue at that time; and, by the natural sharpness of his wit, having made a very great progress in these studies in a short space, he obtained the degree of master of arts when very young. As the bent of his inclination led him strongly to the church, he turned the course of his studies early that way, and, by the advantage of his tutor's instructions, soon became remarkable for his knowledge in scholastic theology; insomuch, that he obtained priest's orders before the time usually allowed by the canons; and, from being an auditor of his tutor's instructions, he began himself to teach, with great applause, his beloved science to others. But after some time, upon a careful perusal of the fathers of the church, and particularly the writings of St Jerom and St Austin, his taste was entirely altered. He quitted the subtilizing method of theories and the schoolmen, and applied himself to a plainer and more simple divinity.

At

At his entrance upon this new course of study, he attended the preaching of Thomas Guilliam, a black-friar, whose sermons were of extraordinary service to him. This friar, who was provincial of his order, was born at Athelston-ford, in East Lothian: And in this year, viz. 1543, he was chaplain to the earl of Arran, then governor of Scotland, and who favoured the Reformation. Sir James Balfour says, he translated the New Testament, and publicly preached against the pope's authority; and that he was winked at by the regent, and supported by the noblemen that had returned lately from England. Which serves to explain what Buchanan says concerning him, that he was a preacher of sound judgment and healthsome doctrine;' as also of Calderwood, who observes, that he was the first from whom Mr Knox received any taste of the truth.' Accordingly, Mr Knox himself remarks, in his History of the Reformation, that "the provincial "was learned and sound, of a good utterance, but with "a great vehemence against superstition." The next year, 1544, Mr George Wishart, so much celebrated in the history of this time, coming from England, with the commissioners sent from K. Henry VIII. our Author being of an inquisitive nature, learned from him, the following year, the principles of the Protestants; with which he was so pleased, that he renounced the Romish religion, and became a zealous Protestant.

He had left St Andrew's a little before, being appointed tutor to the sons of the lairds of Ormiston and Langnidry, who were both favourers of the Reformation. Mr Knox's ordinary residence was at Langnidry, where he not only instructed his pupils in the several parts of learning, but was particularly careful to instil into them the principles of piety and the Protestant religion. This coming to the ear of the bishop of St Andrew's, that prelate prosecuted him with such severity, that he was frequently obliged to abscond, and fly from place to place. Whereupon, being wearied with such continual dangers, he resolved to retire to Germany, where the Reformation was gaining ground; knowing that in England, though the pope's authority was suppressed, yet the greater part of his doctrine remained in full vigour.. But this design being much disliked by the fathers of both his pupils, they, by their importunity, prevailed with him to go to St Andrew's about

*For a particular account of this very famous and fuccefsful preacher of the gofpel, fee his Life in vol. I. p. 235.

about Easter, 1547; and for his own safety, as well as that of their children, to betake himself to the castle, where they might all be secure from the efforts of the Papists, and he be in a condition to instruct these young gentlemen with greater advantage. Here he began to teach his pupils in his usual manner. Besides the gram

sent.

mar and the classical authors, he read a catechism to them, which he obliged them to give an account of publicly in the parish church of St Andrew's. He likewise continued to read to them the gospel of St John, proceeding where he left off at his departure from Langnidry. . This lecture he read at a certain hour, in the chapel within the castle, at which several of the place were preAmong these, Mr Henry Balnaveis, and John Rough, preacher there, being pleased with his doctrines, (for they were zealous for the new [that is, the Reformed] religion,) began earnestly to intreat him to take the preacher's place; but he absolutely refused, alledging, "that he would not run where GOD had not called "him," meaning that he would do nothing without a lawful vocation. Hereupon they deliberating the matter in a consultation with Sir David Lindsay of the Mount, lyon king at arms, a person of great probity and learning, it was concluded to give Mr Knox a charge publicly by the mouth of the preacher. Accordingly Mr Rough, upon the day appointed, preached a sermon concerning the election of ministers, wherein he set forth, what 'power the congregation, how small soever it was passing the number of two or three, had above [over] any man, in whom they supposed and espied the gifts of GOD to be, and how dangerous it was to refuse, and not to hear the voice of such as desire to be instructed.' These and other things being declared in general, the preacher then addressed himself particularly to Mr Knox in these words Brother, ye shall not be offended, albeit I speak unto you that which I have in charge, even from all these that are here present; which is this: In the name of GOD, and of his Son Jesus Christ, and in the name of these that presently call you by my mouth, I charge you that ye refuse not this holy vocation; but, as ye tender the glory of GOD, the increase of Christ's kingdom, the edification of your brethren, and the comfort of men, whom ye understand well enough to be op pressed by the multitude of labours, that ye take upon you the public office and charge of preaching, even as 'ye look to avoid GOD's heavy displeasure, and desire ⚫ that

:

that he should multiply his graces with you.' Then directing his speech to the audience, he said, "Was not this your charge to me, and do ye not approve this vo

cation? They answered, It was, and we approve it.' At which Mr Knox abashed, burst forth into tears, and withdrew into his chamber. His countenance and behaviour from that day, to the day he was forced to present himself to the public place of preaching, did sufficiently declare the grief and trouble of his heart: For no man saw any sign of mirth in him, neither yet had he pleasure to accompany any man for many days afterwards.

But on the Sunday appointed, ascending the pulpit, he preached a sermon from Dan. vii. 23-28. when he proved to the satisfaction of his auditors, that the pope was antichrist, and that the doctrine of the Roman church was contrary to the doctrine of Christ and his apostles. He likewise gave the notes both of the true church, and of the antichristian church, &c. of which he gives a full account in his History; and also of a public disputation which he then had with the dean of St Andrew's upon popery, at the end of which the people unanimously called on him to let them hear the same doctrine from the preaching place; which call he accordingly obeyed. This sermon made a great noise, and the popish clergy being much incensed by it, the abbot of Paisley, lately nominated to the see of St Andrew's, and not yet consecrated, wrote a letter to the sub-prior, who, sede vacante, was vicar-general, expressing great surprize, that such heretical and schismatical doctrines were suffered to be taught without opposition. Upon this rebuke, the sub-prior called a convention of grey and black-friars, to meet in St Leonard'sYard; where, both our preachers being convened, they were charged with several offences. The articles of the

charge

་ 1. No

*The following are the articles exbibited against them. mortal man can be the head of the church. 2. The pope is ane antichryft, and fo is no member of Chriftis miftical bodie. 3. Man may neither mak nor devyfe a religioun, that is acceptabill to God, bot man is bound to obferve and keip the religioun, that fra God is reflavit, without chopping or chainging thairof. 4. The facramentis of the N. Teftament aucht to be miniftrate, as they war inftituted by Chrift Jefus, and practifit by his apoftles; nothing aucht to be addit unto thame, nothing aucht to be diminished frome thame. 5. The mafs is abominabill idolatrie, blafphemous to the deyth of Chrift, and a prophanation of the Lord's fupper. 6. Thair is no purgatorie, in the whiche the foullis of men can nether be pyned or purgid efter this lyif. But hevin reftis to the faithfull, and hell to the reprobate and unfaithfull. 7. Praying for the deid is vain, and

to

charge being read, the sub-prior entered into a conference with Mr Knox, who, after that, disputed with one of the friars upon several controverted points between the Papists and Protestants. Popery sensibly lost ground by the dispute; and the supporters of it found themselves obliged to take another method to maintain its reputation. An order was passed, obliging every learned person in the abbey and university, to preach in the parish church by turns on Sundays, and, in their sermons, not to touch upon any of the controverted points. But Mr Knox rendered this caution ineffectual, by preaching on the weekdays; when he took occasion to praise GOD that Jesus Christ was preached, and nothing said publicly against the doctrine he had taught them: Protesting withal, that if in his ab sence they should speak any thing which they forbore while he was present, that his hearers should suspend their judgment till it should please GOD they should hear him again. And he was so successful in his work, that all the people in the castle, and a great number in the town, openly professed the Protestant doctrine, and testified it by partaking of the Lord's supper, in the same manner as it was administered in the church of Scotland, after the Protestant religion was established by law, in the year 1560. And this, in the year 1547, was, perhaps, the first time that the sacrament was administered in Scotland in the way of the Reformed churches. Mr Knox continued thus in the diligent discharge of his ministerial work, till July that year, when the castle was surrendered to the French, upon terms, that all in the garrison should be carried safe to France; and, in case they were not satisfied with the conditions of their liberty there, they should be conveyed at the expence of that king wherever they pleased, Scotland excepted. Mr Knox, with the rest was carried to France, and, from an attentive perusal of this part of his life, in his history of the Reformation in Scotland, printed in 1732, it appears that he remained a prisoner on board the gallies till the latter end of the year 1549; when, being set at liberty, he passed to England; and going to London, was there licensed, and appointed preacher, first at Berwick and next at Newcastle. During this employ, he received a summons, in the year 1551, to appear before Cuthbert Tonstal bishop of Durham, for preaching against the mass.

In

to the deid is idolatrie. 8. Thair is no bifchopis, except they preiche evin by thamefelvis, without ony substitute. 9. The teindis [tenths] by Godis law, do not apertein of neceflitie to the kirkmen.'