Читать книгу The History of the Reformation of Religion in Scotland - John Armoy Knox - Страница 9

The Plague comes to Dundee: Wishart returns.

While this faithful servant of God was thus occupied in Kyle, word came that the plague of pestilence had arisen in Dundee. This had begun within four days after Master George was inhibited from preaching, and was so vehement that it almost passed credibility to hear what number died every four-and-twenty hours. This certainly understood, Master George took his leave of Kyle, with the regret of many. No request could make him remain. "They are now in trouble," he said, "and they need comfort. Perchance this hand of God will make them now to magnify and reverence that Word, which before, for the fear of men, they set at light price." On his coming to Dundee, the joy of the faithful was exceeding great. He delayed no time, but even upon the morrow gave signification that he would preach. The most part were either sick or were in company with those that were sick, and for this reason he chose the head of the East Port of the town for his preaching place. Those who were whole sat or stood within the Port, the sick and suspected without. The text of his first sermon was taken from the hundred-and-seventh Psalm, "He sent His Word and healed them;" joining therewith these words, "It is neither herb nor plaster, O Lord, but Thy Word healeth all." In this sermon he most comfortingly treated of the dignity and utility of God's Word; the punishment that comes for contempt of the same; the promptitude of God's mercy to such as truly turn to Him; yea, the great happiness of them whom God takes from this misery, even in His own gentle visitation, a happiness that the malice of man can neither eke nor pare.[68]

By this sermon Master George so raised up the hearts of all that heard him that they regarded not death, but judged those more happy that should depart, than such as should remain behind; considering that they knew not if they should have such a comforter with them at all times. Master George did not hesitate to visit them that lay in the very extremity of sickness. Them he comforted as well as he might in such a multitude. He also caused that all things necessary for those that could use meat or drink should be ministered; and in that respect the town was wondrously benefited; for the poor were no more neglected than were the rich.

The Cardinal attempts to assassinate Wishart at Dundee.

While Master George Wishart was spending his life to comfort the afflicted, the Devil ceased not to stir up his own son the Cardinal again. He, by money, corrupted a desperate priest named Sir John Wighton to slay the said Master George, who did not look to himself in all things so circumspectly as worldly men would have wished. One day, the sermon ended, and the people departing, suspecting no danger and therefore not heeding the said Master George, the priest that was corrupted stood waiting at the foot of the steps, his gown loose, and his drawn whinger in his hand under his gown. The said Master George, who was most sharp of eye and judgment, marked him, and as he came near said, "My friend, what would ye do?" Therewith he clapped his hand upon the priest's hand wherein the whinger was, and took this from him. The priest, abashed, fell down at his feet and openly confessed the truth. The noise coming to the ears of the sick, they cried, "Deliver the traitor to us, or else we will take him by force;" and burst in at the gate. But Master George took him in his arms and said, "Whosoever troubles him shall trouble me. He has hurt me in nothing, but has done great comfort both to you and me, he has let us understand what we may fear in times to come. We will watch better." Thus he appeased both the one part and the other, and saved the life of him that sought his.

When the plague was so ceased that there were almost none sick, Master George took his leave of the people of Dundee; saying that God had almost put end to that battle, and he found himself called to another. The gentlemen of the west had written unto him that he should meet them at Edinburgh; for they would demand disputation with the bishops, and he should be publicly heard. Thereto he willingly agreed; but first he passed to Montrose to salute the kirk there. There he remained, occupied sometimes in preaching but for the most part in secret meditation, in which he was so earnest that he would continue in it night and day.

Further Treachery of the Cardinal.

While Master George was so occupied with his God, the Cardinal drew a secret draught for his slaughter. He caused to be written unto him a letter, purporting to be from his most familiar friend, the Laird of Kynneir, desiring him to come unto him with all possible diligence, for he was stricken with a sudden sickness. In the meantime the traitor had provided threescore men, with jacks[69] and spears, to lie in wait within a mile and a half of the town of Montrose, for his despatch. The letter coming to his hand, he made haste at the first, for the boy had brought a horse; and so with some honest men, he passed forth of the town. But suddenly he stayed and, musing a space, turned back. "I will not go," he said; "I am forbidden by God. I am assured there is treason. Let some of you go to yonder place, and tell me what ye find." Diligence made, they found the treason, as it was; and this being shown with expedition to Master George, he answered, "I know that I shall finish my life in that bloodthirsty man's hands; but it will not be in this manner."

The Agony of Master George Wishart.

When the time at which he had appointed to meet the gentlemen at Edinburgh approached, Master George took his leave of Montrose, and, sorely against the judgment of the Laird of Dun, entered on his journey. He returned to Dundee, but did not remain, going on to the house of a faithful brother named James Watson, who dwelt in Invergowrie, two miles distant from the said town. That night, according to information given to us by William Spadin and John Watson, both men of good credit, he passed forth into a yard, a little before day. The said William and John followed privily, and took heed what he did. When he had gone up and down in an alley for some time, with many sobs and deep groans, he platt upon his knees, and remaining thus, his groans increased. From his knees, he fell upon his face; and then the persons forenamed heard weeping, and an indistinct sound, as it were of prayers. In this agony he continued for nearly an hour, and afterwards began to be quiet, when he arose and came in to his bed.

They that had watched got in before Master George, as if they had been ignorant of his absence until he came in; and then they began to ask where he had been. But that night he would answer nothing. Upon the morrow they urged him again; and, when he dissimulated, they said, "Master George, be plain with us; we heard your groans; yea, we heard your bitter mourning, and saw you both upon your knees and upon your face." With dejected visage, he said, "I had rather ye had been in your beds. It would have been more profitable for you, for I was scarcely well employed." They insistently urged him to let them know something for their comfort, and he then said, "I will tell you that I am assured that my travail is near an end. Therefore call to God with me, that now I shrink not, when the battle waxes most hot." When they wept, and said, that was "small comfort unto them;" he answered, "God shall send you comfort after me. This realm shall be illuminated with the light of Christ's Evangel, as clearly as ever was any realm since the days of the Apostles. The house of God shall be builded in it. Yea, it shall not lack the very copestone, whatsoever the enemy imagine to the contrary." Neither shall this be long; there shall not many suffer after me, before the glory of God shall evidently appear, and shall once triumph in despite of Satan. But, alas! if the people shall thereafter be unthankful, fearful and terrible shall the plagues be that shall follow." With these words he marched forward in his journey towards Perth; and so to Fife, and then to Leith.

Master George arrives in Leith.

Arrived in Leith, and hearing no word of those that had appointed to meet him, to wit, the Earl of Cassillis and the gentlemen of Kyle and Cunningham, Master George kept himself secret for a day or two. But beginning to wax sorrowful in spirit, and being asked the cause, he said, "What differ I from a dead man, except that I eat and drink? Unto this time, God has used my labours for the instruction of others, and for the disclosing of darkness; and now I lurk as a man that is ashamed, and dare not show himself before men." From these and like words, they that heard him understood that his desire was to preach; and therefore said they, "Most comfortable it were unto us to hear you; but, because we know the danger wherein ye stand, we dare not desire you." "Only dare ye and others hear," said he, "and then let my God provide for me, as best pleaseth Him." Finally, it was concluded that he should preach in Leith on the next Sunday. This he did, taking the text, "The parable of the sower that went forth to sow seed." (Matthew xiii.) This was fifteen days before Yule.

For Safety he is removed to the Lothians; preaches at Inveresk.

The sermon ended, the gentlemen of Lothian, who then were earnest professors of Christ Jesus, thought it not expedient that Master George should remain in Leith, as the Governor and Cardinal were shortly to come to Edinburgh. Therefore they took him with them, and kept him sometimes in Brunstone, sometimes in Longniddry, and sometimes in Ormiston; for those three Lairds diligently waited upon him. On the Sunday following, he preached in the kirk of Inveresk, beside Musselburgh, both before and after noon. There was a great congregation of people, amongst them being Sir George Douglas, who said publicly after the sermon, "I know that my Lord Governor and my Lord Cardinal shall hear that I have been at this preaching. Say unto them that I will avow it, and will not only maintain the doctrine that I have heard, but also the person of the teacher, to the uttermost of my power." These words greatly rejoiced the people and the gentlemen then present.

We cannot pass by one notable thing in that sermon. Amongst others, there came two Grey Friars, who, standing in the entry of the kirk door, made some whispering to such as came in. This perceived, the preacher said to the people that stood nigh them, "I heartily pray you to make room for those two men. It may be that they be come to learn." Unto them he said, "Come near,"—they stood in the very entry of the door—"for I assure you ye shall hear the Word of truth, which shall this same day seal unto you your salvation, or your condemnation." He then proceeded with his sermon, supposing that they would have been quiet. But, when he perceived that they still troubled the people that stood nigh them (for vehement was he against the false worshipping of God), he turned unto them the second time, and with an awful countenance said, "O sergeants of Satan and deceivers of the souls of men, will ye neither hear God's truth, nor suffer others to hear it? Depart, and take this for your portion—God shall shortly confound and disclose your hypocrisy. Within this realm ye shall be abominable unto men, and your places and habitations shall be desolate." This sentence he pronounced with great vehemence, in the midst of the sermon; and, turning to the people, he said, "Yon wicked men have provoked the Spirit of God to anger." Then he returned to his matter, and proceeded to the end.

That day's travail ended, he came to Longniddry; and on the two next Sundays he preached in Tranent, with the like grace and like confluence of people. In all his sermons, after his departure from Angus, he forespake the shortness of the time that he had to travail, and of his death, the day whereof, he said, approached nigher than any would believe.

Master George goes to Haddington.

Towards the close of those days that are called the holy days of Yule, he passed, by the consent of the gentlemen, to Haddington, where it was supposed the greatest confluence of people might be found, both by reason of the town and of the country adjacent. On the first day, before noon, the audience was reasonable, and yet nothing in comparison with that which used to be in that kirk. But, in the afternoon and on the next forenoon, the audience was so slender that many wondered. The reason was thought to have been that the Earl Bothwell, who in these bounds had great credit and obedience, had, by procurement of the Cardinal, given inhibition to the town, as well as to the country, that they should not hear Master George, under the pain of his displeasure. On the first night he lay within the town with David Forrest, now called the general, a man that long has professed the truth, and upon whom many in that time depended. On the second night he lay in Lethington, the Laird whereof was ever civil, albeit not persuaded in religion.

John Knox's first Appearance.

On the day following, before the said Master George passed to the sermon, a boy came to him with a letter from the west land. This read, he called for John Knox, who had waited upon him carefully from the time he came to Lothian. With him he began to enter into purpose,[70] saying that he wearied of the world, for he perceived that men began to weary of God. The cause of his complaint was that the gentlemen of the west had written to him that they could not keep diet at Edinburgh. The said John Knox, wondering that he desired to keep any purpose before sermon, for that was never his custom, said, "Sir, the time of sermon approaches: I will leave you for the present to your meditation;" and so left him. The said Master George paced up and down behind the high altar for more than half an hour; his very countenance and visage declared the grief and alteration of his mind. At last he passed to the pulpit, but the audience was small.

The last Sermon of Master George Wishart: his Arrest.

Master George should have begun to have treated of the second table of the Law; but thereof in that sermon he spake very little, and began in this manner: "O Lord, how long shall it be that Thy holy Word shall be despised, and men shall not regard their own salvation. I have heard of thee, Haddington, that in thee two or three thousand people would have been at a vain clerk play;[71] and now, to hear the messenger of the Eternal God, of all thy town or parish there cannot be numbered a hundred persons. Sore and fearful shall the plague be that shall ensue this thy contempt: with fire and sword thou shalt be plagued; yea, thou Haddington, in special, strangers shall possess thee, and you, the present inhabitants, shall either in bondage serve your enemies, or else ye shall be chased from your own habitations; and that because ye have not known, and will not know, the time of God's merciful visitation." That servant of God continued for nearly an hour and a half in such vehemency and threatening, and during this he foretold all the plagues that ensued, as plainly as afterwards our eyes saw them performed. In the end he said, "I have forgotten myself and the matter that I should have entreated; but let these my last words as concerning public preaching remain in your minds, until God send you new comfort." Thereafter he made a short paraphrase upon the second table, with an exhortation to patience, to the fear of God, and unto His works of mercy; and so ended, as it were making his last testament that the spirit of truth and of true judgment was both in his heart and mouth. Before midnight he was apprehended in the house of Ormiston, by the Earl Bothwell, who for money was become butcher to the Cardinal. …

Master George is betrayed into the Hands of the Cardinal.

The servant of God, Master George Wishart, was carried first to Edinburgh; thereafter brought back to the House of Hailes, which was the principal place that then the Earl of Bothwell had in Lothian. As gold and women have corrupted all worldly and fleshly men from the beginning, so did they him. For the Cardinal gave gold, and that largely; and the Queen, with whom the said Earl was then in the glondours,[72] promised favours in all his lawful suits to women, if he would deliver the said Master George to be kept in the Castle of Edinburgh. He made some resistance at the first, by reason of his promise:[73] but an effeminate man cannot long withstand the assaults of a gracious Queen. And so the servant of God was transported to Edinburgh Castle, where he remained not many days. For that bloody wolf, the Cardinal, ever thirsting for the blood of the servant of God, so travailed with the abused Governor, that he was content that God's servant should be delivered to the power of that tyrant.

Thus, small inversion being made, Pilate obeyed the petition of Caiaphas and of his fellows, and adjudged Christ to be crucified. The servant of God being delivered into the hand of that proud and merciless tyrant, triumph was made by the priests. The godly lamented, and accused the foolishness of the Governor; for, by retaining the said Master George, he might have caused Protestants and Papists to have served: the one to the end that the life of their preacher might have been saved; the other, for fear that he should have set him at liberty again, to the confusion of the bishops. But, where God is forsaken, what can counsel or judgment avail?

The Bishops and Clergy are convoked to the Trial of Wishart.

How the servant of God was treated, and what he did from the day that he entered within the Sea-Tower of St. Andrews, which was in the end of January, in the year of God 1546, until the first of March in the same year, when he suffered, we cannot certainly tell. We understand that he wrote something when in prison; but that was suppressed by the enemies. The Cardinal delayed no time, but caused all bishops, yea all the clergy that had any pre-eminence, to be convocated to St. Andrews against the penult[74] of February, for consultation. The question was no less resolved in his own mind than was Christ's death in the mind of Caiaphas; but, that the rest should bear the burden with him, he desired that, before the world, they should subscribe to whatsoever he did.

In that day was wrought no less a wonder than that at the accusation and death of Jesus Christ, when Pilate and Herod, who before were enemies, were made friends, by both of them consenting to Christ's condemnation. There was no difference between the two cases, except that Pilate and Herod were brethren under their father the Devil in the estate called temporal, and these two of whom we are to speak were brethren, sons of the same father the Devil, in the estate ecclesiastical. If we interlace merriness with earnest matters, pardon us, good reader. The fact is so notable that it deserveth long memory.

A merry Tale of the Cardinal and Archbishop Dunbar.

The Cardinal was known to be proud; and Dunbar, Archbishop of Glasgow, was known for a glorious fool; and yet, because for some time he had been called the King's Master,[75] he was Chancellor of Scotland. The Cardinal had come to Glasgow this same year, in the end of harvest, upon what purpose we omit. But while they remained together, the one in the town, the other in the Castle, question arose as to precedence in the bearing of their croziers. The Cardinal alleged that, by reason of his cardinalship and of his office of Legatus Natus and primate within Scotland in the kingdom of Antichrist, he should have the pre-eminence, and that his crozier should not only go before, but should alone be borne, wheresoever he was. Good Gukstoun Glaikstour,[76] the foresaid Archbishop, lacked no reasons, as he thought, for maintenance of his glory. He was an Archbishop, and, within his own diocese and in his own Cathedral seat and Church, ought to give place to no man. The power of the Cardinal was but begged from Rome, and appertained but to his own person, and not to his bishopric; for it might be that his successor should not be Cardinal. But his dignity was annexed to his office, and did appertain to all that ever should be archbishops of Glasgow.

Howsoever these doubts were resolved by the doctors of divinity of both the prelates, the decision was as we shall hear. Coming forth, or going in, at the choir door of Glasgow Kirk there began a strife for position betwixt the two cross-bearers. From glooming they came to shouldering; from shouldering they went on to buffets, and from dry blows, by neifs and neifeling;[77] and then for charity's sake they cried, "Dispersit, dedit pauperibus," and assayed which of the croziers was finest metal, which staff was strongest, and which bearer could best defend his master's pre-eminence; and, that there should be no superiority in that behalf, to the ground went both the croziers.

And then began no little fray, but yet a merry game, for rochets were rent, tippets were torn, crowns were knapped,[78] and side gowns might have been seen wantonly wag from the one wall to the other. Many of them lacked beards, and that was the more pity, for they could not buckle each other by the birse,[79] as bold men would have done. But fie on the jackmen that did not their duty; for had the one part of them rencountered the other then had all gone right. The sanctuary, we suppose, saved the lives of many. However merrily this be written, it was bitter bourding[80] to the Cardinal and his court. It was more than irregularity. Yea, it might well have been judged lese-Majesty to the son of perdition, the Pope's own person; and yet the other in his folly, as proud as a peacock, would let the Cardinal know that he was a bishop when the other was but Beaton, before he got Arbroath!

Pilate and Herod patch the Quarrel.

This enmity was judged mortal, and without all hope of reconciliation. But the blood of the innocent servant of God buried in oblivion all that bragging and boasting; for the Archbishop of Glasgow was the first unto whom the Cardinal wrote, signifying unto him what was done, and earnestly craving of him that he would assist with his presence and counsel, that such an enemy unto their estate might be suppressed. Thereto the other was not slow, but kept time appointed, sat next to the Cardinal, voted and subscribed first in the rank, and lay over the east block-house with the said Cardinal, until the martyr of God was consumed by fire. For we must note that as all these beasts consented in heart to the slaughter of that innocent, so did they approve it with their presence, having the whole ordnance of the Castle of St. Andrews bent towards the place of execution, ready to have shot if any would have made defence or rescue to God's servant.

Upon the last day of February,[81] by the commandment of the Cardinal and his wicked Council, the Dean of the town was sent to the prison where lay the servant of God, the said Master George Wishart. Him he summoned to appear before the judge upon the following morning, then and there to give account of his seditious and heretical doctrine. The said Master George answered: "What needeth my Lord Cardinal to summon me to answer for my doctrine openly before him under whose power and dominion I am thus straitly bound in irons? May not my Lord compel me to answer to his extortionate power; or believeth he that I am not prepared to render account of my doctrine? To manifest what kind of men ye are, it is well that ye keep your old ceremonies and constitutions made by men."

Master George Wishart before the Cardinal's Tribunal.

Upon the next morn, my Lord Cardinal caused his servants to dress themselves in their most warlike array, with jack, knapscall,[82] splent,[83] spear, and axe, more seemly for war than for the preaching of the true Word of God. And when these armed champions, marching in warlike order, had conveyed the Archbishops into the Abbey Church, incontinently they sent for Master George, who was conveyed unto the said church by the captain of the Castle and a hundred men dressed in manner foresaid. Like a lamb led they him to sacrifice. As he entered the Abbey Church door, a poor man, vexed with great infirmities, asked his alms. To him he flung his purse. When he had come before the Cardinal, the sub-prior of the Abbey, Dean John Winram, stood up in the pulpit and made a sermon to all the congregation there assembled, taking his matter out of the thirteenth chapter of Matthew.

The Sub-prior preaches on Heresy.

His sermon was divided into four principal parts. The first was a short and brief declaration concerning the evangelist. The second was of the interpretation of the good seed; and because he called the Word of God the good seed, and heresy the evil seed, he declared what heresy was and how it should be known. He defined in this manner: "Heresy is a false opinion, defended with pertinacity, clearly repugning to the Word of God." The third part of his sermon was concerning the cause of heresy within that realm and all other realms. "The cause of heresy," quoth he, "is the ignorance of those who have the cure of men's souls. To them it necessarily belongeth to have the true understanding of the Word of God, that they may be able to win again the false doctors of heresies, with the sword of the Spirit which is the Word of God; and not only to win again, but also to overcome, as saith Paul, 'a bishop must be faultless, as becometh the minister of God, not stubborn, nor angry; no drunkard, no fighter, not given to filthy lucre; but harberous,[84] one that loveth goodness, sober minded, righteous, holy, temperate, and such as cleaveth unto the true word of the doctrine, that he may be able to exhort with wholesome learning, and to improve that which they say against him.'"

The fourth part of his sermon was as to how heresies should be known. "Heresies be known on this manner. As the goldsmith knoweth the fine gold from the imperfect, by use of the touchstone, so likewise may we know heresy by the undoubted touchstone, that is, the true, sincere, and undefiled Word of God." At the last, he added that "heretics should be put down in this present life. The Gospel appeared to repugn this proposition—'let them both grow unto the harvest.' The harvest is the end of the world: nevertheless, he affirmed, they should be put down by the civil magistrate and law."

A fed Sow accuses and curses Master George.

When the Sub-prior ended his sermon, incontinently they caused Master George to ascend into the pulpit, there to hear his accusation and articles. Right against him stood up one of the fed flock, a monster, John Lauder, laden full of cursing written on paper. Of these he took out a roll both long and full of cursings, threatenings, maledictions, and words of devilish spite and malice, saying to the innocent Master George so many cruel and abominable words, and hitting him so spitefully with the Pope's thunder, that the ignorant people dreaded lest the earth then would have swallowed him up quick. Notwithstanding, he stood still with great patience hearing these sayings, not once moving or changing his countenance. When this fed sow had read throughout all his lying menaces, his face running down with sweat and he frothing at the mouth like a bear, he spat at Mr. George's face, saying "What answerest thou, thou runagate, traitor, and thief, to these sayings, which we have duly proved by sufficient witness against thee?" Master George, hearing this, sat down upon his knees in the pulpit, making his prayer to God. When he had ended his prayer, sweetly and Christianly he answered to them all in this manner.

His Oration in Reply to his Accusers.

"Many and horrible sayings, many words abominable to hear, ye have spoken here unto me a Christian man this day, words which, not only to teach but also to think, I thought it ever great abomination. Wherefore, I pray you quietly to hear me, that ye may know what were my sayings, and the manner of my doctrine. This my petition, my Lords, I desire to be heard for three causes. The first is that through preaching of the Word of God, His glory is made manifest. It is reasonable, therefore, for the advancement of the glory of God, that ye hear me preaching truly the pure and sincere Word of God, without any dissimulation. The second reason is that your health springeth of the Word of God, for He worketh all things by His Word. It were therefore an unrighteous thing, if ye should stop your ears when I am teaching truly the Word of God. The third reason is that your doctrine speaketh forth many pestilentious, blasphemous, and abominable words, coming by the inspiration not of God, but of the Devil, on no less peril than my life. It is just, therefore, and reasonable, that you should know what my words and doctrine are, and what I have ever taught in my time in this realm, so that I perish not unjustly, to the great peril of your souls. Wherefore, both for the glory and honour of God, your own health, and the safeguard of my life, I beseech your discretions to hear me, and in the meantime I shall recite my doctrine without any choler.

"First, and chiefly, since the time I came into this realm, I have taught nothing but the ten commandments of God, the twelve articles of the faith, and the prayer of the Lord, in the mother tongue. Moreover, in Dundee, I taught the Epistle of St. Paul to the Romans; and I shall show faithfully what fashion and manner I used when I taught, without any human dread, so that your discretions give me your ears benevolent and attent."

Suddenly then, with a high voice, cried the accuser, the fed sow, "Thou heretic, runagate, traitor, and thief, it was not lawful for thee to preach. Thou hast taken the power at thine own hand, without any authority of the Church. We forethink[85] that thou hast been a preacher so long." Then said the whole congregation of the prelates, with their accomplices, "If we give him licence to preach, he is so crafty and in Holy Scripture so exercised that he will persuade the people to his opinion, and raise them against us."

Master George, seeing their malicious and wicked intent, appealed from the Lord Cardinal to the Lord Governor, as to an indifferent and equal judge. The accuser, John Lauder, with hoggish voice answered, "Is not my Lord Cardinal the second person within this realm, Chancellor of Scotland, Archbishop of St. Andrews, Bishop of Mirepoix, Commendator of Arbroath, Legatus Natus, Legatus a Latere?" And so reciting as many titles of his unworthy honours as would have laden a ship, much sooner an ass—"Is not he," quoth John Lauder, "an equal judge apparently to thee? Whom else desirest thou to be thy judge?"

This humble man answered, "I refuse not my Lord Cardinal, but I desire the Word of God to be my judge, and the Temporal Estate, with some of your Lordships, my auditors; because I am here my Lord Governor's prisoner." Whereupon the prideful and scornful people that stood by, mocked him, saying, "Such man, such judge!" speaking seditious and reproachful words against the Governor and other the nobles, meaning them also to be heretics. Incontinent, without delay, they would have given sentence upon Master George, and that without further process, had not certain men there counselled my Lord Cardinal to read again the articles, and to hear his answers thereupon, that the people might not complain of his wrongful condemnation.

Shortly declared, the following were the articles, with his answers, as far as they would give him leave to speak; for when he intended to mitigate their lesings[86] and show the manner of his doctrines, by and by they stopped his mouth with another article.

1. Thou, false heretic, runagate, traitor, and thief, deceiver of the people, despisest the holy Church, and in like case contemnest my Lord Governor's authority. And we know for surety that, when thou preachedst in Dundee, and wast charged by my Lord Governor's authority to desist, thou wouldest not obey, but persevered in the same. And therefore the Bishop of Brechin cursed thee, and delivered thee into the Devil's hand, and gave thee commandment that thou shouldest preach no more. Yet, notwithstanding, thou didst continue obstinately.—My Lords, I have read in the Acts of the Apostles, that it is not lawful, for the threats and menacings of men, to desist from the preaching of the Evangel. It is written, "We shall rather obey God than men." I have also read in the Prophet Malachi, "I shall curse your blessings, and bless your cursings, says the Lord:" believing firmly that He would turn your cursings into blessings.

2. Thou, false heretic, didst say that a priest standing at the altar saying Mass was like a fox wagging his tail in July.—My Lords, I said not so. These were my sayings. The moving of the body outward, without the inward moving of the heart, is nought else but the playing of an ape, and not the true serving of God; for God is a secret searcher of men's hearts. Therefore, who will truly adorn and honour God, he must in spirit and verity honour Him.

Then the accuser stopped his mouth with another article.

3. Thou, false heretic, preachest against the Sacraments, saying that there are not seven Sacraments.—My Lords, if it be your pleasure, I taught never of the number of the Sacraments, whether they were seven or eleven. So many as are instituted by Christ, and are shown to us by the Evangel, I profess openly. Except it be the Word of God, I dare affirm nothing.

4. Thou, false heretic, hast openly taught that auricular confession is not a blessed sacrament; and thou sayest that we should only confess to God, and to no priest.—My Lords, I say that auricular confession, seeing that it hath no promise of the Evangel, cannot be a sacrament. Of the confession to be made to God, there are many testimonies in Scripture; as when David saith, "I thought I would acknowledge my iniquity against myself unto the Lord; and He forgave the trespasses of my sins." Here, confession signifieth the secret knowledge of our sins before God. When I exhorted the people on this manner, I reproved no manner of confession. And further, St. James saith, "Acknowledge your sins one to another, and so let you to have peace amongst yourselves." Here the Apostle meaneth nothing of auricular confession, but that we should acknowledge and confess ourselves to be sinners before our brethren and before the world, and not esteem ourselves as the Grey Friars do, thinking themselves already purged.

When he had said these words, the horned bishops and their accomplices cried, and girned[87] with their teeth, saying, "See ye not what colours he hath in his speech, that he may beguile us, and seduce us to his opinion."

5. Thou, heretic, didst say openly, that it was necessary to every man to know and understand his baptism, and that it was contrary to general councils, and the estates of Holy Church.—My Lords, I believe there be none so unwise here that will make merchandise with a Frenchman, or any other unknown stranger, except he know and understand first the condition or promise made by the Frenchman or stranger. So, likewise, I would that we understood what things we promise in the name of the infant unto God in baptism. For this cause, I believe ye have confirmation.

Then said Master Bleiter, chaplain, that he had the devil within him, and the spirit of error. A child answered him, "The Devil cannot speak such words as yonder man doth speak."

6. Thou, false heretic, traitor, and thief, saidst that the Sacrament of the altar was but a piece of bread, baken upon the ashes, and nothing else; and all that is there done is but a superstitious rite against the commandment of God. … —O Lord God! So manifest lies and blasphemies the Scripture doth not teach you. As concerning the Sacrament of the altar, my Lords, I never taught anything against the Scripture, which I shall, by God's grace, make manifest this day, I being ready therefor to suffer death.

The lawful use of the Sacrament is most acceptable unto God: the great abuse of it is very detestable unto Him. But what occasion they have to say such words of me, I shall shortly show your Lordships. I once chanced to meet with a Jew, when I was sailing upon the water of Rhine. I did inquire of him what was the cause of his pertinacity in not believing that the true Messias was come, considering that they had seen fulfilled all the prophecies which were spoken of Him; moreover, the prophecies taken away, and the sceptre of Judah. By many other testimonies of the Scripture, I vanquished him, and proved that Messias was come, whom they called Jesus of Nazareth. This Jew answered me, "When Messias cometh, he shall restore all things, and he shall not abrogate the Law, which was given to our fathers, as ye do. For why? we see the poor almost perish through hunger among you, yet you are not moved with pity towards them; but among us Jews, though we be poor, there are no beggars found. Secondly, it is forbidden by the Law to feign any kind of imagery of things in heaven above or in the earth beneath or in the sea under the earth, but one God only to honour: your sanctuaries and churches are full of idols. Thirdly, ye adore and worship a piece of bread baken upon the ashes, and say that it is your God." I have rehearsed here but the sayings of the Jew, which I never affirmed to be true.

Then the bishops shook their heads, and spat on the ground. What he meant to say further in this matter, they would not hear.

7. Thou, false heretic, didst say that extreme unction was not a sacrament.—My Lords, forsooth, I never taught anything of extreme unction in my doctrine, whether it was a sacrament or no.

8. Thou, false heretic, saidst that the holy water is not so good as wash, and such like. Thou contemnest conjuring, and sayest that Holy Church's cursing availeth not.—My Lords, as for holy water, of what strength it is, I never taught in my doctrine. Conjurings and exorcisms, if they were conformable to the Word of God, I would commend. But in so far as they are not conformable to the commandment and Word of God, I reprove them.

9. Thou, false heretic and runagate, hast said that every layman is a priest; and thou sayest that the Pope hath no more power than any other man.—My Lords, I taught nothing but the Word of God. I remember that I have read in some places in St. John and St. Peter, of whom one sayeth, "He hath made us kings and priests;" the other sayeth, "He hath made us the kingly priesthood." Wherefore, I have affirmed that any man, being cunning and perfect in the Word of God and the true faith of Jesus Christ, has his power given him from God, and that not by the power or violence of men, but by the virtue of the Word of God—the Word which is called the power of God, as St. Paul witnesseth evidently enough. And again I say that any unlearned man, not exercised in the Word of God, nor yet constant in his faith, of whatsoever estate or order he be, hath no power to bind or loose, seeing he lacketh the instrument by the which he bindeth or looseth, that is to say, the Word of God.

After he had said these words all the bishops laughed, and mocked him. When he beheld their laughing, "Laugh ye," saith he, "my Lords? Though these my sayings appear scornful and worthy of derision to your Lordships, they are nevertheless very weighty to me, and of a great value; because they stand not only upon my life, but also the honour and glory of God."

In the meantime many godly men, beholding the wodness[88] and great cruelty of the bishops, and the invincible patience of the said Master George, did greatly mourn and lament.

10. Thou, false heretic, saidst that a man hath no free will, but is like to the Stoics, who say that it is not in man's will to do anything, but that concupiscence and desire cometh of God, of whatsoever kind it be.—My Lords, I said not so, truly: I say that unto as many as believe in Christ firmly is given liberty, conformable to the saying of St. John, "If the Son make you free, then shall ye verily be free." Of the contrary, as many as believe not in Christ Jesus, they are bound servants of sin: "He that sinneth is bound to sin."

11. Thou, false heretic, sayest it is as lawful to eat flesh upon Friday, as on Sunday.—May it please your Lordships, I have read in the Epistles of St. Paul that "to the clean, all things are clean." Of the contrary, "To filthy men, all things are unclean." A faithful man, clean and holy, sanctifieth by the Word the creature of God; but the creature maketh no man acceptable unto God: so that a creature may not sanctify any impure and unfaithful man. But to the faithful man, all things are sanctified by the prayer of the Word of God.

After these sayings of Master George, all the bishops, with their accomplices, said, "What witness need we against him: hath he not openly here spoken blasphemy?"

12. Thou, false heretic, dost say that we should not pray to saints, but to God only. Say whether thou hast said this or no: say shortly.—For the weakness and the infirmity of the hearers, without doubt, plainly, saints should not be honoured or called upon. My Lords, there are two things worthy of note: the one is certain and the other uncertain. It is found plainly and certain in Scriptures that we should worship and honour one God, according to the saying of the first commandment, "Thou shall only worship and honour thy Lord God with all thy heart." But as to praying to and honouring of saints, there is great doubt among many, whether or no they hear invocation made unto them. Therefore, I exhorted all men equally in my doctrine that they should leave the unsure way, and follow the way which was taught us by our Master Christ: He only is our Mediator, and maketh intercession for us to God, His Father: He is the door, by which we must enter in: He that entereth not in by this door, but climbeth another way, is a thief and a murderer: He is the truth and life. There is no doubt but he that goeth out of this way shall fall into the mire; yea, verily, he is fallen into it already. This is the fashion of my doctrine, which I have ever followed. Verily, that which I have heard and read in the Word of God I taught openly and in no corners, and now ye shall witness the same, if your Lordships will hear me. I dare not be so bold as affirm anything unless it agree with the Word of God.

These sayings he rehearsed divers times.

13. Thou, false heretic, hast preached plainly that there is no purgatory, and that it is a feigned thing that any man, after this life, will be punished in purgatory.—My Lords, as I have oftentimes said heretofore, without express witness and testimony of Scripture, I dare affirm nothing. I have oft and divers times read over the Bible, and yet such a term found I never, nor yet any place of Scripture applicable thereto. Therefore, I was ashamed ever to teach of that which I could not find in Scripture.

Then said he to Master John Lauder, his accuser, "If you have any testimony of the Scripture, by the which ye may prove any such place, show it now before this audience." But that dolt had not a word to say for himself, but was as dumb as a beetle in that matter.

14. Thou, false heretic, hast taught plainly against the vows of monks, friars, nuns, and priests, saying that whosoever was bound by such vows did vow themselves to the state of damnation. Moreover, thou hast taught that it was lawful for priests to marry wives, and not to live sole.—Of sooth, my Lords, I have read in the Evangel that there are three kinds of chaste men: some are gelded from their mother's womb; some are gelded by men; and some have gelded themselves for the kingdom of heaven's sake: verily, I say, these men are blessed by the Scripture of God. But as many as have not the gift of chastity, nor yet for the Evangel have overcome the concupiscence of the flesh, and have vowed chastity, ye have experience, although I should hold my tongue, to what inconvenience they have vowed themselves.

When he had said these words, they were all dumb, thinking it better to have ten concubines, than one married wife.

15. Thou, false heretic and runagate, sayest that thou wilt not obey our General or Provincial Councils.—My Lords, I know not what your General Councils are. I never studied that matter; but gave my labours to the pure Word of God. Read here your General Councils, or else give me a book wherein they are contained, that I may read of them. If they agree with the Word of God, I will not disagree.

Then the ravening wolves became mad, and said, "Whereunto do we let him speak any further? Read forth the rest of the articles, and stay not upon them." Amongst these cruel tigers there was one false hypocrite, a seducer of the people, called John Scott, who, standing behind John Lauder's back, hasted him to read the rest of the articles, and not to tarry for Master George's witty and godly answers; "For we may not abide them," quoth he, "no more than the Devil may abide the sign of the Cross when it is named."

16. Thou, heretic, sayest, that it is vain to build to the honour of God costly churches, seeing that God remaineth not in churches made by men's hands, nor yet can God be in so little space, as betwixt the priest's hands.—My Lords, Solomon saith, "If the heaven of heavens cannot comprehend Thee, how much less this house that I have builded." And Job consenteth to the same sentence, saying, "Seeing that He is higher than the heavens, what canst thou build unto Him? He is deeper than the hell, then how shalt thou know Him? He is longer than the earth, and broader than the sea." God cannot be comprehended into one space, because He is infinite. These sayings notwithstanding, I never said that churches should be destroyed; but, on the contrary, I ever affirmed that churches should be sustained and upholden, and that the people should be congregated in them to hear the Word of God preached. Moreover, wheresoever there is the true preaching of the Word of God and the lawful use of the Sacraments, undoubtedly God is there Himself. Thus, both these sayings are true together. God cannot be comprehended into any one place: and, "Wheresoever there are two or three gathered in His name, there is He present in the midst of them."

Then said he to his accuser, "If thou thinkest any otherwise, then I say, show further thy reasons before this audience." He, without all reason, was dumb, and could not answer a word.

17. Thou, false heretic, contemnest fasting, and sayest thou shouldest not fast.—My Lords, I find that fasting is commanded in the Scripture; therefore I were a slanderer of the Gospel if I contemned fasting. Not only so, I have learned by experience that fasting is good for the health and conservation of the body. But God knoweth only who fasteth the true fast.

18. Thou, false heretic, hast preached openly, saying, that the souls of men shall sleep to the latter day of judgment, and shall not obtain life immortal until that day.—God, full of mercy and goodness, forgive him that sayeth such things of me. I wot and know surely, by the Word of God, that the soul of him that hath begun to have the faith of Jesus Christ and believeth firmly in Him, shall never sleep, but ever shall live an immortal life. That life is renewed in grace from day to day and augmented; nor shall it ever perish or have an end, but shall ever live immortal with Christ its Head. To this life, all that believe in Him shall come, and then shall remain in eternal glory. Amen.

When the bishops, with their accomplices, had accused this innocent man, in manner and form aforesaid, they incontinently condemned him to be burned as a heretic, not having respect to his godly answers and the true reasons which he alleged, nor yet to their own consciences. They thought, verily, that they should do to God good sacrifice, conformably to the sayings of Jesus Christ in the Gospel of St. John, chapter sixteen: "They shall excommunicate you; yea, and the time shall come that he which killeth you shall think that he hath done to God good service."

The following is the prayer of Master George. "O immortal God! how long shalt Thou suffer the wodness and great credulity of the ungodly to exercise their fury upon Thy servants, who do further Thy Word in this world. They desire to do the contrary, to choke and destroy the true doctrine and truth, whereby Thou hast showed Thee unto the world, which was all drowned in blindness and misknowledge of Thy name. O Lord, we know surely that Thy true servants must needs suffer, for Thy name's sake, persecution, affliction, and troubles in this present life, which is but a shadow, as Thou hast showed to us by Thy prophets and apostles. But yet we desire Thee, merciful Father, that Thou wouldest preserve, defend, and help Thy congregation, which Thou hast chosen before the beginning of the world, and give them Thy grace to hear Thy word, and to be true servants in this present life."

Then, by and by, the common people were removed (for their desire was always to hear that innocent speak) and the sons of darkness pronounced their sentence definitive, not having respect to the judgment of God. When all this was done and said, my Lord Cardinal caused his tormentors to pass again with the meek lamb unto the Castle, until such time as the fire was made ready. When he was come into the Castle, there came two Grey fiends, Friar Scott and his mate, saying, "Sir, ye must make your confession unto us." He answered and said, "I will make no confession unto you. Go fetch me yonder man that preached this day, and I will make my confession unto him." Then they sent for the Sub-prior of the Abbey, who came to him with all diligence; but what he said in this confession I cannot show.

When the fire and the gallows were made ready at the west part of the Castle, near to the Priory, my Lord Cardinal, dreading that Master George should have been taken away by his friends, commanded his men to bend all the ordnance of the Castle against the place of execution, and commanded all his gunners to be ready, and stand beside their guns, until such time as he was burned. All this being done, they bound Master George's hands behind his back, and led him forth from the Castle with their soldiers, to the place of their cruel and wicked execution. As he came forth from the Castle gate, there met him certain beggars asking his alms, for God's sake. To these he answered, "I want my hands, wherewith I was wont to give you alms. But may the merciful Lord, who feedeth all men, vouchsafe of His benignity and abundant grace to give you necessaries, both for your bodies and souls." Then met him two false fiends—I should say, Friars—saying, "Master George, pray to our Lady that she may be a mediatrix for you to her Son." To them he answered meekly, "Cease: tempt me not, my brethren." After this he was led to the fire, with a rope about his neck, and a chain of iron about his middle.