Knox’s “History of the Reformation in Scotland” has been described, and, we believe, accurately, as “the honest and truthful record of one of the most highly energised men that ever crossed the stage of life — a record, withal, so masterly that the reader’s mind and heart attain the writer’s meaning and point of view at the bound.”1 Thomas McCrie speaks of it as “the principal source of information as to ecclesiastical proceedings in that period; and although great keenness has been shown in attacking its authenticity and accuracy, it has been confirmed in all the leading facts by an examination of those ancient documents which the industry of later times has brought to light.” It had also the added distinction of being marked, as were all of Knox’s writings, in the Index Expurgatorius of Rome! For anyone who has an interest in Scottish ecclesiastical history it makes compelling reading. If one wants to know what his mind was on any of the main issues of the Reformation it may be found here, under his own hand, and stated so plainly that one is left in no doubt as to where exactly he stood.
One such issue was attendance at mass. ‘At the first coming of the said John Knox, divers who had a zeal to godliness made small scruple to go to the Mass, or to communicate with the abused sacraments in the papistical manner. Perceiving this, he began, in privy conference as well as in preaching, to show the impiety of the Mass, and how dangerous it was to participate in any way with idolatry. The consciences of some were affrighted, and the matter began to agitate from man to man. So the said John was called to supper by the Laird of Dun for that purpose, and there were convened David Forrest, Master Robert Lockhart, John Willock, and William Maitland of Lethington, younger, a man of good learning, and of sharp wit and reasoning. The question was proposed, and it was answered by the said John that it was nowise lawful to a Christian to present himself to that idol. Nothing was omitted that might make for the temporiser, and yet was every head fully answered, and especially one wherein they thought their great defence stood, to wit, that Paul, at the commandment of James and the elders of Jerusalem, went to the temple and feigned to pay his vow with others. After a full discussion, William Maitland concluded, saying, “I see perfectly that our shifts will serve nothing before God, seeing that they stand us in so small stead before man.”
The answer of John Knox to the act of Paul, and to the commandment of James, was that Paul’s act had nothing to do with their going to the Mass. To pay vows was sometimes God’s commandment, and was never idolatry: but the Mass was from the beginning, and still remained odious idolatry. . . . After these and like reasonings, the Mass began to be abhorred by such as before had frequented it for the fashion, and for avoidance of slander, as then they termed it.2
In June, 1547, a French fleet arrived off St Andrews where the castle was under siege. Military aid, promised by England, failed to materialise and the besieged were eventually forced to surrender to the French commander. “The terms which they obtained were honourable; the lives of all in the castle were to be spared; they were to be transported to France, and if they did not choose to enter into the service of the French king, were to be conveyed to any country which they might prefer, except Scotland. Knox, although he did not expect that the garrison would hold out, could not prevail upon himself to desert his charge, and resolved to share with his brethren in the hazard of the siege. He was conveyed along with them on board the fleet, which, in a few days, set sail for France. . . .3 The capitulation was violated, and they were all detained as prisoners of war at the solicitation of the pope and the Scottish clergy. The principal gentlemen were incarcerated in Rouen, Cherbourg, Brest and Mont St. Michel. Knox, with a few others, was confined on board the galleys; and, in addition to the rigours of ordinary captivity, was loaded with chains, and exposed to all the indignities with which Papists were accustomed to treat those whom they regarded as heretics.”4
Knox describes the steadfastness of these Scottish prisoners in the following extract; it, also, describes an incident which appears to have involved himself: ‘The principals being confined in several houses, as before we have said, there was great labour to make them have a good opinion of the Mass. Chiefly was there travail with Norman Leslie, the Laird of Grange, and the Laird of Pitmilly, who were in the Castle of Cherbourg. Pressed to go to Mass with the captain, they answered that “The captain had commandment to keep their bodies, but he had no power to command their conscience.” The captain replied that “He had power to command and to compel them to go where he would.” They answered that “They would not refuse to go to any lawful place with him; but they would not, either for him or for the King, do anything that was against their conscience.” The captain said, “Will ye not go to the Mass?” They answered, “No; and if ye would compel us, we will displease you further; for we will so use ourselves there that all those that are present shall know that we despise it.”
Similar answers, and somewhat sharper, did William Kirkaldy, Peter Carmichael, and such as were with them in Mount St. Michel, give to their captain; for they said they would not only hear Mass every day, but that they would help to say it, provided that they might stick the priests. Master Henry Balnaves, who was in the Castle of Rouen, was most sharply assaulted of all; for, because he was judged learned, learned men were appointed to travail with him, and with them he had many conflicts. But, God so assisting him, they departed confounded, and he, by the power of God’s Spirit, remained constant in the truth and profession of the same, without any wavering or declining to idolatry.
These that were in the galleys were threatened with torments, if they would not give reverence to the Mass; but the French could never make the poorest of that company give reverence to that idol. Yea, when, upon the Saturday night, they sang their Salve Regina, the whole Scotsmen put on their caps, their hoods, or such things as they had to cover their heads; and when others were compelled to kiss a painted board, which they called “Notre Dame,” they were not pressed more than once; for this was what happened. Soon after the arrival at Nantes, their great Salve was sung, and a glorious painted Lady was brought to be kissed, and was presented to one of the Scotsmen then chained, amongst others. He gently said, “Trouble me not; such an idol is accursed; and therefore I will not touch it.” The patron and the arguesyn1 with two officers, having the chief charge of all such matters, said, “Thou shalt handle it;” and so they violently thrust it to his face, and put it betwixt his hands. He, seeing the extremity, took the idol, and advisedly looking about, cast it into the river, saying, “Let our Lady now save herself; she is light enough; let her learn to swim.” After that no Scotsman was urged with that idolatry.
These are things that appear to be of no great importance; and yet, if we do rightly consider, they express the same obedience as God required of His people Israel when they should be carried to Babylon. He gave charge unto them that, when they should see the Babylonians worship their gods of gold, silver, metal, and wood, they should say, “The gods that have not made the heaven and the earth shall perish from the heaven, and out of the earth.”2
As far as the mass was concerned, Knox and the Scottish Reformers were no more prepared to incur “guilt or stain either by look, access or vicinity” than was Calvin.
1 The History of the Reformation of Religion in Scotland — John Knox — Revised and Edited by Cuthbert Lennox — Andrew Melrose — London — 1905 — Introductory Note.
2 Life of John Knox — Thomas McCrie — William Blackwood & sons — 1884 — p299.
3 History p199.
4 Life of John Knox — Thomas McCrie — William Blackwood & Sons — 1884 — p33.
1 Skipper and Lieutenant.
2 History p107.