Knox gives a much more full account of his own controversies, in April- June 1547, than of political events. He first, on arrival at the castle, drew up a catechism for his pupils, and publicly catechised them on its tenets, in the parish kirk in South Street. It is unfortunate that we do not possess this catechism. At the time when he wrote, Knox was possibly more of "Martin's" mind, as he familiarly terms Luther, both as to the Sacrament and as to the Order of Bishops, than he was after his residence in Geneva. Wishart, however, was well acquainted with Helvetic doctrine; he had, as we saw, translated a Helvetic Confession of Faith, perhaps with the view of introducing it into Scotland, and Knox may already have imbibed Calvinism from him. He was not yet--he never was--a full-blown Presbyterian, and, while thinking nothing of "orders," would not have rejected a bishop, if the bishop _preached_ and was of godly and frugal life. Already sermons were the most important part of public worship in the mind of Knox. In addition to public catechising he publicly expounded, and lectured on the Fourth Gospel, in the chapel of the castle. He doubted if he had "a lawful vocation" to _preach_. The castle pulpit was then occupied by an ex-friar named Rough. This divine, later burned in England, preached a sermon declaring a doctrine accepted by Knox, namely, that any congregation could call on any man in whom they "espied the gifts of God" to be their preacher; he offered Knox the post, and all present agreed. Knox wept, and for days his gloom declared his sense of his responsibility: such was "his holy vocation." The garrison was, confessedly, brutal, licentious, and rapacious, but they "all" partook of the holy Communion. {28} In controversy, Knox declared the Church to be "the synagogue of Satan," and in the Pope he detected and denounced "the Man of Sin." On the following Sunday he proved, from Daniel, that the Roman Church is "that last Beast." The Church is also anti-Christ, and "the Hoore of Babylon," and Knox dilated on the personal misconduct of Popes and "all shavelings for the most part." He contrasted Justification by Faith with the customs of pardons and pilgrimages. After these remarks, a controversy was held between Knox and the sub-prior, Wynram, the Scottish Vicar of Bray, Knox being understood to maintain that no bishop who did not preach was really a bishop; that the Mass is "abominable idolatry"; that Purgatory does not exist; and that the tithes are not necessarily the property of churchmen--a doctrine very welcome to the hungry nobles of Scotland. Knox, of course, easily overcame an ignorant opponent, a friar, who joined in the fray. His own arguments he later found time to write out fully in the French galleys, in which he was a prisoner, after the fall of the castle. If he "wrate in the galleys," as he says, they cannot have been always such floating hells as they are usually reckoned.