KNOX
WORKS
4.
LAING
B 454567
BX
8915
.K74
1864
བ་་་་འ、,

A
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ARTES
LIBRARY
1817
VERITAS
SCIENTIA
OF THE
UNIVERSITY OF MICHIGAN
TUEBOR
SI-QUÆRIS-PENINSULAM AMⱭNAM`
CIRCUMSPICE
i
1
WORKS
OF
Ι Ο Η Ν Κ Ν Ο Χ.
J
THE WORKS
OF
1
JOHN KNOX
COLLECTED AND EDITED
BY DAVID LAING.
VOLUME FOURTH.
EDINBURGH:
THOMAS GEORGE STEVENSON,
22, FREDERICK STREET.
MDCCCLXIV.
AD SCOTOS TRANSEUNTIBUS PRIMUS OCCURRIT MAGNUS ILLE JOANNES
CNOXUS; QUEM SI SCOTORUM IN VERO DEI CULTU INSTAURAndo, velut
APOSTOLUM QUENDAM DIXERO, DIXISSE ME QUOD RES EST EXISTIMABO.
THEOD. BEZA.

TABLE OF CONTENTS.
A NARRATIVE OF THE PROCEEDINGS AND TROUBLES
OF THE ENGLISH CONGREGATION AT FRANKFURT
ON THE MAINE, 1554–1555,
APPENDIX.-EXTRACTS OF LETTERS RELATING TO KNOX AND THE
ENGLISH CONGREGATION AT Frankfurt.
•
I. JOAN. CALVIN US ANGLIS FRANCFORD. S. D.
II. THOMAS SAMPSON TO JOHN CALVIN,
PAGE
1
51
53
III. WILLIAM WHITTINGHAM TO JOHN CALVIN,
54
IV. RICHARD Coxe and OTHERS TO JOHN CALVIN,
55
V. JOHN CALVIN TO RICHARD COXE AND OTHER ENGLISH-
men at Frankfurt,
58
VI. BISHOP RIDLEY TO BISHOP GRINDAL,
61
VII. THE MINISTER AND OTHER MEMBERS OF THE ENGLISH
CONGREGATION at FrankfurT TO JOHN CALVIN,
62
VIII. CARISTOPHER GOODMAN TO DR PETER Martyr,
66
A LETTER TO THE QUEEN DOWAGER, REGENT OF
SCOTLAND, 1556,
69
AN EXPOSITION UPON MATTHEW IV., CONCERNING THE
TEMPTATION OF CHRIST IN THE WILDERNESS, 1556,
85
ANSWERS TO SOME QUESTIONS CONCERNING BAPTISM,
&c., 1556,
115
A LETTER OF WHOLESOME COUNSEL, ADDRESSED TO
HIS BRETHREN IN SCOTLAND, 1556,
129.
vi
TABLE OF CONTENTS.
THE FORM OF PRAYERS AND MINISTRATION OF THE
SACRAMENTS, &c., USED IN THE ENGLISH CONGRE-
GATION AT GENEVA, 1556,
PAGE
141
THE CONFESSION OF OUR FAITH, which are ASSEMBLED IN THE
ENGLISH CONGREGATION AT GENEVA,
169
OF THE MINISTERS, AND THEIR ELECTION,
174
OF THE ELDERS, AND AS TOUCHING THEIR OFFICE AND ELECTION,
OF THE DEACONS, AND THEIR OFFICE AND ELECTION,
176
ib.
THE WEEKLY ASSEMBLY OF THE MINISTERS, ELDERS, and
DEACONS,
177
INTERPRETATION OF THE SCRIPTURES,
178
·
A CONFESSION of our Sins, FRAMED TO OUR TIME, OUT OF THE
NINTH CHAPTER OF DANIEL,
179
ANOTHER CONFESSION FOR ALL States and TIMES,
181
A PRAYER FOR THE WHOLE ESTATE OF CHRIST'S CHURCH,
182
THE ORDER OF BAPTISM,
186
THE MANNER OF THE LORD's Supper,
191
THE FORM OF MARRIAGE,
198
THE VISITATION OF THE SICK,
202
OF BURIAL,
203
1
THE ORDER OF THE ECCLESIASTICAL DISCIPLine,
ib.
A FORM OF PRAYERS TO BE USED IN PRIVATE Houses, EVERY
MORNING AND EVENING,
207
A PRAYER MADE AT THE FIRST ASSEMBLY OF THE CONGREGA-
TION, WHEN THE CONFESSION OF OUR FAITH, AND WHOLE
ORDERS OF THE CHURCH, WAS THERE READ and approved,
212
FAMILIAR EPISTLES, 1555-1558.
LETTERS XXVII. TO XXXVII.,
217
LETTERS TO HIS BRETHREN, AND THE LORDS PROFESS-
ING THE TRUTH IN SCOTLAND, 1557,
255
I. TO SOME OF THE NOBILITY IN SCOTLAND,
261
II. TO HIS BRETHREN IN SCOTLAND,
ib.
III. TO THE LORDS AND OTHERS PROFESSING THE TRUTH IN SCOT-
LAND,
276
AN APOLOGY FOR THE PROTESTANTS WHO ARE HOLDEN
IN PRISON AT PARIS: TRANSLATED FROM THE
FRENCH; WITH ADDITIONS, 1557,
287
TABLE OF CONTENTS.
vii
THE FIRST BLAST OF THE TRUMPET AGAINST THE
MONSTROUS REGIMENT OF WOMEN, 1558,
A LETTER TO THE QUEEN DOWAGER, REGENT OF SCOT-
LAND: AUGMENTED AND EXPLAINED BY THE
AUTHOR, 1558,
PAGE
349
423
THE APPELLATION FROM THE SENTENCE PRONOUNCED
BY THE BISHOPS AND CLERGY: ADDRESSED TO
THE NOBILITY AND ESTATES OF SCOTLAND, 1558,
461
A LETTER ADDRESSED TO THE COMMONALTY OF SCOT-
LAND, 1558,
521
SUMMARY OF THE PROPOSED SECOND BLAST OF THE
TRUMPET,
539
APPENDIX.
AN ADMONITION TO ENGLAND AND SCOTLAND TO CALL THEM TO
REPENTANCE, By Anthony GILBY, 1558,
541
PSALM XCIV., IN METRE, BY WILLIAM KETHE,
572
A NARRATIVE
OF THE PROCEEDINGS AND TROUBLES
OF THE ENGLISH CONGREGATION
AT FRANKFURT ON THE MAINE.
M.D.LIV.-M.D.LV.
VOL. IV.
1
AFTER Queen Mary's accession to the throne of England, when
the old forms of religious worship were restored and rigorously
enforced, no inconsiderable number of Protestants, including
many of the most learned and faithful ministers, had taken re-
fuge in various parts of the Continent. Of these English exiles,
several came to Frankfurt on the Maine in June 1554; and hav-
ing formed themselves into a congregation, they obtained from
the Magistrates a right for themselves, and for such of their
countrymen as should afterwards unite with them, to the joint-
use of the French Protestant Church in that city. In their
desire to have the benefits of stated religious instruction, they
agreed to give a call to two or three "grave, godlie, and
learned ministers, of like authoritie,' as is accustomed in the
best Reformed churches."
In thus obtaining the accommodation of a place of worship,
there was this condition annexed by the Magistrates, that the
service should be conducted as nearly as possible to that of the
French Church, which corresponded closely with the forms
practised at Geneva. Letters were then addressed to their
countrymen at Zürich, Strasburg, and other places, inviting
them to avail themselves of this privilege by joining their con-
gregation; but from these places a decided opinion was ex-
pressed against any other forms being used than the Book of
Common Prayer, as set forth by Edward the Sixth. Knox,
who had accepted the call to become one of their ministers,
and had arrived at Frankfurt in October 1554, with other
members of the congregation, having objections to several of
the "unprofitable ceremonies" in that form of service, it was
Of like, or, of equal authority.
1
[ 4 ]
resolved that a summary of the English Prayer Book should
be prepared, and translated into Latin, for the purpose of being
submitted to Calvin for his opinion; and he was informed that
some of their brethren were desirous to enforce its use, and to
admit of no change. This appears to have been in January
1555. His letter to Knox and Whittingham in reply is well
known, and is also introduced into the following Narrative.
In the "Brieff Discours off the Troubles begonne at Franck-
ford," which was first published in the year 1575, a minute
and interesting account is given of the various proceedings
which took place in consequence of the dissensions that ensued,
in regard to the use of the surplice, the omission of the litany,
the audible responses, and kneeling at the communion. It
would seem that Knox had rendered himself obnoxious to Dr
Richard Coxe, who had been Edward the Sixth's preceptor, and
to the other persons who were most clamorous for a strict ad-
herence to the English Book of Prayer; and finding that he
was supported by the chief body of the congregation, in March
1555 they endeavoured to procure his disgrace by lodging in-
formation with the Magistrates, that in his "Faithful Admo-
nition," published in 1554, he had used treasonable language,
in speaking of the Emperor, the Queen of England, and her
husband Philip the Second of Spain. In this object they
were but too successful, and Knox, on the 26th of March 1555,
having taken an affectionate leave of his brethren, returned to
Geneva.
""
2
The "Brief Discourse was published without the name of
the author. Of the entire work, there are three republications.¹
According to Bishop Bale, John Mackbray or Macbrair, one
of the preachers at Frankfurt, wrote an account in Latin of
the beginning and progress of the English Church in that place.
In the recent edition, the publisher, Mr Petheram, avails himself
of a communication from Dr M'Crie, in which various reasons
¹ See page 8.
2 Script. M. Brit. Cent. xiv. p. 229
A brief notice of Mackbray is given
in the Appendix to vol. i., p. 529.
[ 5 ]
are assigned for attributing the work to William Whittingham,
who had taken a leading share in the proceedings narrated.
Indeed, the internal evidence in favour of Whittingham being
the author is all but conclusive. He was one of Knox's colleagues
both at Frankfurt and Geneva, and afterwards became Dean
of Durham in July 1563, his Puritan notions in all probability
being the cause of excluding him from higher preferment in the
Church of England. He survived till the 10th of June 1579.¹
The following Narrative consists of extracts from the earlier
portion of the "Brief Discourse," and ought perhaps to have
been reserved for the Appendix to this volume, as it was not
actually written by Knox. But these extracts require to be more
prominently brought forward, as they contain the letter from
the English exiles, in September 1554, giving him a call to
the ministry in that city; and while they serve as a connecting
link in his history, they form the most suitable introduction to
his own Narrative of the charges which some of his fellow-
exiles brought against him, and which led to such an abrupt
termination of his ministerial labours at Frankfurt.
Of the subsequent proceedings of the Frankfurt congregation
after Knox's departure, the detailed account contained in the
"Brief Discourse" is illustrated by many of the Zürich letters
recently published by the Parker Society. But it may be re-
marked, that as the adoption of an Order of Service, different
from that of the Book of Common Prayer, was resolved upon
previously to Knox's arrival in Frankfurt, so his removal from
that place did not produce the effect of terminating the trou-
bles of the English exiles in reference to this subject. For
upwards of two years these dissensions still continued. Early
in 1556, when "Maister Whithead gave up of his own good
¹Willis's Cathedrals, p. 253, Wood's
Athena Oxon., by Bliss, vol. i. p. 446,
and Note AA. in M'Crie's Life of
Knox, vol. i. p. 432. In the article,
"The Marian Exiles," which contains
much valuable information on the
subject, in the Edinburgh Review for
April 1847, some interesting extracts
are given from a MS. Life of Whit-
tingham, preserved among Wood's
MSS., in the Ashmolean Museum,
Oxford.
[ 6 ]
will, as he saide, the pastorall office," and Horne was ap-
pointed, the latter speaks "of the now almost ruined Church
of our exiles at Frankfort;¹ and the author of the "Brief
Discourse" says, "from whiche tyme forward the troubles and
contentions were so sore amonge them, that who so shall well
waie it with due consideration, I ween he shall think it to
be the juste judgement of our righteous God that fell upon
them, for supplantinge a churche there before them in great
quietnes and of muche sinceritie.""
3
The short Narrative by Knox, which he intended to enlarge
and publish in his own defence, has been preserved by the his-
torian Calderwood, and is inserted in the existing portion of his
larger manuscript deposited in the British Museum. Upon
revising his History, in 1627, in its more condensed form, as
recently published by the Wodrow Society, and likewise in
his later recension in 1636, Calderwood thought proper to
abridge Knox's statement, omitting several important parti-
culars which are not elsewhere to be found. True it is, Knox
himself, when engaged upon his History of the Reforma-
tion, alludes in general terms to the cause of his leaving
Frankfurt, and says he deemed it advisable to suppress any
minute details, and to withhold the names of the parties who
were chiefly concerned in accusing him to the civic authorities.
The subsequent publication of the "Brief Discourse" might
have obviated any such scruples had he then been alive; and
there seems at least no reason for now withholding the names
of such men as Lever, Bale, Turner, Jewell, and Coxe; as it only
affords a proof of the extent to which party zeal or personal
feelings will lead men of such undoubted worth.
4
1 Zurich Letters, p. 128.
2 "A Brieff Discours," &c., p. lxii.
3 Edinburgh, 1842-1849, 8 vols. 8vo.
In vol. viii. pp. 127-132, an account
is given of the several MSS. of Cal-
derwood's History.
See vol. i. p. 232.
<
i
A Brieff discours
off the troubles begonne at Franck
ford in Germany AnnoDomini 1554. Abowte
the Booke off off common prayer and Ceremonies / and conti=
nued by the Englishe men theyre / to thende off . Maries
Raigne/in the which discours/the gentle reader shall see
the very originall and beginninge off all the
contention that hathe byn/ and what was

the cause off the same.
Marc. 4.
For there is nothinge hid that shall not be o=
pened neither is there a secreat but that it shall co-
me to light / yff anie man haue eares to heare / let
him heare.

*
M. D. LXXV.
1
The original edition of the "Brief Discourse" is in 4to, black letter,
pp. ccxv. The pages are all marked with numeral letters in the middle
of the page. It has no place or printer's name, but was evidently printed
abroad, with the same types as Cartwright's and the Martin Mar-Prelate
Tracts, and, it is supposed, at Geneva. In the following extracts, the
orthography, in a few instances, such as "off," of, and "bin," been, have
been corrected. The passages extracted are from pages v., xiii., xvi., xix.
to xlv. inclusive; that at p. 50, from p. lviii.
The "Brief Discourse" has been reprinted on three several occasions:-
1. "A Briefe Discourse of the Troubles begun at Frankeford in Ger-
many, An. Dom. 1554, &c. First published in the yeare 1575, and now
Reprinted according to the original Copy, Verbatim. Humbly Presented
to the View and consideration of the most Honourable and High Court
of Parliament; And the Reverend Divines of the intended ensuing As-
sembly. London, Printed by G. Bishop, and R. White, for Tho: Under-
hill, and are to be sold at the signe of the Bible in Woodstreete. 1642."
4to, pp. [viii.] and 184.
2. “A Brief Discourse of the Troubles," &c., pages 44 to 203 of “The
Second Volume of The Phenix: or, a Revival of Scarce and Valuable
Pieces, no where to be found but in the Closets of the Curious." Lon-
don, Printed for J. Morphew, 1707, 1708, 2 vols. 8vo.
3. A Brief Discourse of the Troubles begun at Frankfort, in the year
1554, about the Book of Common Prayer and Ceremonies. Reprinted
from the Black-Letter Edition of 1575, with an Introduction. London:
John Petheram, 71 Chancery Lane. M.DCCO.XLVI." Small 8vo, pp.
xiv. and ccxv. Since this republication, a copy of the original has been
discovered by Mr Petheram with the date M.D.LXXIV.
A NARRATIVE
OF THE TROUBLES AT FRANKFURT.
AFTER that yt had pleased the Lorde God to take awaie for
our synnes that noble prince of famous memorie, Kinge Ed-
warde the Sixthe,' and had placed Queene Marie in his roume;
sundrie godly men, aswell strangers as of the English nation,
fledd, for the libertie of their consciences, over the seas, some
into France, some into Flanders, and some into the High Coun-
tries of the Empire: And in the yere of oure Lorde 1554, and
the 27. of June, came Edmonde Sutton, William Williams,
William Whittingham, and Thomas Wood, with their com-
panies, to the citie of Franckford, in Germany; the firste Eng-
lishe men that there arrived to remaine and abide. The same
night came one Maister Valaren Pullan, minister, unto their
lodginge, and declared howe he had obtained a churche there,
in the name of all suche as shuld come owte of Englande for
the Gospell; but especially from Glassenbury, whiche were all
Frenche men. Answere was made him, that as God was to be
praised, who had moved the Magistrats hartes to shewe the
Frenche suche favour, evenso, for so muche as fewe of them
understoode the Frenche tonge, it woulde be small commoditie
to them, or to suche as shulde come afterwarde, to joyne them-
selves to that Churche.
2
The nexte daye they communed with Maister Morellio, an-
other minister of the Frenche churche; and also with Maister
Castalio, a senior of the same, (bothe of them godly and lerned
men). By their advise and counsaile it was determined, that
and of the church at Glastonbury,
in England, infra, p. 42.
'He died on the 6th of July 1553.
2 See notice of Pullan or Pollanus,
10
THE TROUBLES AT FRANKFURT.
a Supplication shulde be drawen out, and offered to the Magis-
trats, to knowe, firste, Whither they woulde be contented, that
not onely the parties before named, but also all other Englishe
men that woulde repaire thither for the like cause, might,
through their favour, be suffred safely to remaine within their
city. This Supplication was subscribed aswell by the sayed
Sutton, Whittingham, and the reste of the Englishe men, as
also by Morellio, Castallio, and one Adrian a cittezen there, with
whom they lodged. And within three daies after the offringe
up of their Supplication, they obtained their requestes.
The 8. of July followinge, labor was made by the counsaile
and advice of Morellio and Castalio (who duringe their lyves
shewed them selves fathers to all Englishe men) to Maister
John Glawberge, one of the chiefest senators, for a place or
churche, wherin they and all their country men might have
God's Worde truly preached, and the Sacraments sincerely
ministred in their naturall tonge; who jentlie promised his
furtherance, and that he also woulde move the whole Senate
therof; the whiche he did accordingly. And the 14. daie of
the same monethe, yt was graunted that they shulde have liber-
tie to preache and minister the Sacraments, in that churche
which the Frenche men had; the Frenche one daie, and the
Englishe an other daie, and upon the Sundaie, to chuse also
them houres as they coulde agree amonge them selves; but yt
was with this commandement, that the Englishe shulde not
dissent from the French men in doctrine or ceremonyes, least
they shulde thereby minister occasion of offence. And willed
farther, that before they entred their churche, they shulde
approve and subscribe the same Confession of Faith that the
Frenche men had then presented, and abowte to put in printe:
To the whiche all the afore named (and others which by this
time come thither) did subscribe.
When the Churche was in this sorte granted, they consulted
amonge themselves what Order of Service they shulde use (for
This Liturgy will afterwards be described.
1
THE TROUBLES AT FRANKFURT.
11
they were not so strictly bownde, as was tolde them, to the
Ceremonies of the Frenche, by the Magistrats, but that if the
one allowed of the other it was sufficient). At length the Eng-
lishe Order was perused, and this, by generall consente, was
concluded, that the Answeringe alowde after the minister shulde
not be used; the Letanye, Surplice, and many other thinges
also omitted, for that in those Reformed churches suche thinges
woulde seeme more then strange. It was farther agreed uppon,
that the minister (in place of the Englishe Confession) shulde
use an other, bothe of more effecte, and also framed accordinge
to the state and time. And the same ended, the people to singe
a psalme in meetre, in a plaine tune, as was, and is accus-
tomed in the Frenche, Dutche, Italian, Spanishe, and Skot-
tishe churches; that done, the minister to praye for the assis-
tance of God's Holie Spirite, and so to proceade to the sermon.
After the sermon, a generall praier for all estates, and for oure
countrie of Englande, was also devised; at th'ende of whiche
praier was joined the Lord's Praier, and a rehersall of th'arti-
cles of oure belief; whiche ended, the people to singe ane other
psalme, as afore. Then the minister pronouncinge this bles-
singe, "The peace of God," &c., or some other of like effecte,
the people to departe.
1
And as touchinge the ministration of the Sacraments, sun-
drie things were also, by common consente, omitted as super-
stitious and superfluous. After that the congregation had
thus concluded and agreed, and had chosen their minister and
deacons to serve for a time, they entred their churche the 29.
of the same monethe.
At whiche tyme [in August 1554], Master Grindall³ wrote to
Master Scory³ at Emden, perswadinge him to be Superintendent
¹ See the Preface to the Book of
Common Order, in a subsequent por-
tion of the present volume.
2 Dr Edmund Grindal, in the reign
of Queen Elizabeth, Bishop of Lon-
don, afterwards Archbishop of York,
and of Canterbury.
³ John Scory, successively Bishop of
Rochester, Chichester, and of Here-
ford. He survived till 1589.
12
THE TROUBLES AT FRANKFURT.
of this churche of Frankford, who (in two severall letters to
his private freinds) offred his service to the congregation; but
before the receipte therof, the Congregation had written their
letters to Maister Knox at Geneva, to Master Haddon at
Strausbrough, and Master Lever at Zurick, whom they had
elected for their ministers, and advertised Mr Scory, by a
generall letter, of the same.
Abowte this tyme [in October], letters were receyved from
Maister Haddon, wherin he desired, for divers considerations,
to be excused, for comminge to take the charge uppon him at
Franckford.
The 24. of October, came Maister Whithead' to Franckford,
and at the requeste of the Congregation, he tooke the charge
for a time, and preached uppon the Epistle to the Romains.
2
Abowte the 4. of November, came Maister Chambers to
Franckford, with letters from Zurick, whiche were partlie an
answere to an other letter written unto them from Franckforde
the 26. of September, whiche was as followith.
When Maister Chambers had conferred with the Congrega-
tion [of Franckford], and sawe that they coulde not assure
him the full use of the Englishe booke withowte the hazardinge
of their Churche, he prepared to departe [for Zurick] from
whens he came; and by this time was Maister Knox come from
Geneva, (and chosen minister) uppon the receipte of a letter
sent him from the Congregation, whiche letter was as followith:
We have received letters from oure brethern of Straus-
brough, but not in suche sorte and ample wise as we looked
for; wheruppon we assembled together in the Holie Goaste we
hope, and have with one voice and consent chosen yow so par-
'David Whitehead, whom Strype Armagh."-(Eccl. Memorials, vol. iii.
mentions as an ancient learned di-
p. 146.)
vine, and once recommended by Arch-
bishop Cranmer as Archbishop of
(C
2 Richard Chambers, see Strype's
Eccl. Memor., vol. iii. p. 146.
THE TROUBLES AT FRANKFURT.
13
1
ticulerly to be one of the Ministers of our Congregation here,
to preache unto us the moste lively Worde of God, accordinge
to the gift that God hathe geven yow; for as muche as we have
here, throughe the mercifull goodnes of God, a churche to be
congregated together in the name of Christe, and be all of one
body, and also beinge of one nation, tonge, and countrie. And
at this presente havinge neede of suche a one as yow, we do
desire yow, and also require you, in the name of God, not to
deny us, nor to refuse theis oure requests; but that yow will
aide, helpe, and assiste us with your presence in this our good
and godlie enterprise whiche we have take in hand, to the
glorie of God, and the profit of his congregation, and the poore
sheepe of Christ dispersed abroad, who withe your and like
presences, woulde come hither and be of one folde, where
as nowe they wander abroad as loste sheepe withowte anie
guide. We mistruste not but that yow will joyfully accept this
callinge. Fare ye well, from Franckford this 24. of September.
Your lovinge Brethern,
WILLIAM WHITINGHAM. THOMAS WOOD.
THOMAS COLE.
WILLIAM WILLIAMS.
GEORGE CHIDLEY.
WILLIAM HAMMON.
THOMAS STEWARD.
JOHN STANTON.
WILLIAM WALTON.
JASPER SWYFT.
JOHN GEOFRIE.
JOHN GRAIE.
JOHN BALE.
EDMOND SUTTON.
JOHN MAKEBRAIE.
MIGHELL GILL.
JOHN SAMFORD,
JOHN Wood.
THOMAS SORBY.
ANTHONY CARIAR.
HUGH ALFORDE.
Nowe to returne to the tenor of the letter which the Congre-
gation of Franckford wrote, by Maister Chambers, to the stu-
dents of Zurick:
We have receyved your two severall letters, the one dated
the 13. of October, sent us from Strausbrough, and the other
¹ Mark the calling off Knox to the pastorshipp.-(Marg, note.)
14
THE TROUBLES AT FRANKFURT.
the 27. of the same, by the hands of your deare frinde Maister
Chambers, and have conferred with him at large touching the
contents therof. And when, as after divers assemblyes and
longe debatings, the saied Maister Chambers perceyved that
we coulde not in all points warrant the full use of the Booke of
Service (whiche semethe to be your full scope and marke), and
also waying in conscience the great benefit that God hathe in
this Citie offred to our whole Nation, he not only rejoised at the
same, but also promised to travell in perswadinge yow to the
furtheraunce therof. As touchinge the effecte of the Booke,
we desire the execution therof as muche as yow (so farr as
God's Worde dothe commende it); but as for the unprofitable
ceremonies, aswell by his consent as by ours, are not to be
used. And althoughe they were tollerable (as some are not),
yet beinge in a strange Common wealthe, we coulde not be suf-
fred to put them in use; and better it were they shulde never
be practised, then they shulde be the subversion of oure
churche, which shulde fall in great hassard by usinge them.
The matter is not ours more than yours, (excepte anie ex-
cell other in godly zeale), but bothe wishe God's honor.
If a larger gate be opened there to the same then to us,
uppon your perswasions, ye shall not finde us to drawe back.
For this is that necessitie, Brethern, that maie not be neglect-
ed, yf we wishe the comforte and gatheringe together of oure
dispersed brethern. Yf anie think that the not usinge of the
Booke in all points shoulde increase our godly fathers and bre-
therns bands, or els anye thinge deface the worthie ordinances
and lawes of our Soveraigne Lorde of moste famous memory,
Kinge Edward the Sixthe; he semethe either litle to waie the
mater, or ells, letted through ignorance, knowethe not that even
they themselves have, uppon considerations of circumstances,
altered heretofore many thinges as touchinge the same; and
if God had not in theis wicked daies otherwise determined,
woulde hereafter have chaunged more, yea, and in oure case,
we dowte not but that they woulde have done the like. Theis
THE TROUBLES AT FRANKFURT.
15
fewe lines, concerning both our communications, we have accord-
ingly written unto yow, referringe the reste to the discretion
of oure good friende Maister Chambers, who knoweth that we
have shewed oure selves most conformable in all thinges that
standethe in our powers, and most desirous of your companies,
accordinge to our former letters. The Spirit of God move
your hartes to do that which shalbe most to his glorie, and the
comforte of your brethern. At Franckford, this 15. of No-
vember. Your lovinge Freinds, &c.
The 28. of November, Maister Chambers came againe to
Franckford from Strausbrough, and with him Maister Grindall,
with letters from the lerned men there, subscribed with 16. of
their handes; whiche letter was as followeth :
WHEN We do consider what inwarde comforte it were for the
faithfull people of Englande, now dispersed for the Gospell, and
wandringe abroad in strange countries as shepe withowte
pastor, to be gathered together into one congregation, that with
one mouth, one minde, and one spirit, they might glorifie God :
We have at all tymes, and do presently think it oure dewties,
not only in harte to wishe that thinge, but also to labor by all
means, so muche as in us lyethe, to bringe the same to passe.
And havinge nowe perfit intelligence of the good mindes whiche
the Magistrats of Franckford beare towardes yow, and others
oure scattered countrie men; and also understandinge of the
free graunt of a churche unto us, wherin we maie together
serve God; and not dowtinge of their farther friendshipp in per-
mittinge us franckly to use our religion accordinge to that
godly Order sett forthe and receaved in England, we bothe
geve God thankes for so great a benefit, and also thinke it not
fit to refuse so friendly an offer, or to let slippe so good an occa-
sion. Therfore, neither dowtinge of their good furtherance
hereunto, nor yet distrustinge your good conformitie and ready
desires in reducinge the Englishe churche, now begun there, to
it's former perfection of the laste had in Englande, so farre as
16
THE TROUBLES AT FRANKFURT.
possiblie can be atteined, least by muche alteringe of the same
we shulde seeme to condemne the chief authors therof, who as
they nowe suffer, so are they moste redie to confirme that facte
with the price of their blouds, and shulde also bothe geve occa-
sion to our adversaries to accuse oure doctrine of imperfection,
and us of mutabilitie, and the godly to dowte in that truthe
wherin before they were perswaded, and to hinder their com-
minge hither whiche before they had purposed. For the
avoidinge of these and the obtaininge of the other, moved here-
unto in conscience and provoked by your jentle letters, we have
thought it expedient to sende over unto yow, oure beloved
Brethern, the bringers hereof to travell withe the Magistrats
and yow concerninge the premisses, whose wisedomes, learninge,
and godly zeale, as they be knowen unto yow, so their doings
in this shall fullie take place with us. And yf they obtaine
that, whiche we truste will not be denied at no hands, then we
intend (God willinge) to be with yow the firste of February
next, there to helpe to set in order and stablishe that churche
accordingly; and so longe altogether to remaine with yow as
shall be necessary, or untill juste occasion shall call some of us
awaie. And we dowte not but that our brethern of Zurick,
Emden, Duesbrough, &c., will do the same accordingly, as we
have praied them by oure letters, trustinge that yow by yours
will make like requeste. Fare ye well from Strasbrough, this
23. of November.
Your loving Freinds,
JAMES HADDON.
EDWIN SANDS.
MIGHELL REYMUGER.¹
AUGUSTINE BRADBRIDGE.
ARTHUR SAule.
EDMOND GRINDALL.
THOMAS STEWARD.
JOHN HUNTINGTON.
GUIDO EATEN.
JOHN GEOFFRYE.
JOHN PEDDER.
THOMAS EATEN.
1 Or Michael Reniger, afterwards
Prebendary of Winchester. He sur-
CHRIST. GOODMAN.
HUMPHRY ALCOCSON.
THO. LAKIN.
THO. CRAFTON.
vived till 1609. See note in New-
court's "Repertorium," vol. i. p. 204.
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17
This letter was red to the congregation, at whiche tyme
Maister Grindall declared the occasion of ther comminge,
whiche (amonge other things) was chieflie for thestablishinge
of the Booke of England, not that they mente (as he saied) to
have it so strictly observed, but that suche ceremonies and
thinges whiche the countrie coulde not beare might well be
omitted, so that they might have the substance and effecte
therof. Maister Knox and Whittingham asked them what
they meante by the substance of the Booke. It was answered,
by the other, that they had no commission to dispute those
matters, but they requested that the congregation would an-
swere to certeine interogatories, whiche were theis: First, that
they might knowe what partes of the Book they would admit;
the seconde was for a severall Churche; and the thirde, what
assurance they might have for their quiete habitation. To the
firste, answere was made, That what they coulde prove of that
Booke to stande withe God's Worde, and the countrie permit,
that shuld be graunted them. To the seconde, whiche was for
a Church, it was tolde them, that they understoode by the Ma-
gistrats, the tyme served not to move anie suche matter till
the Counsaile brake up at Ausburge. To the third, it was
saied, that a generall Graunt was made at their first comminge
thither to the whole Nation, and the fredome of the Citie offred
to all suche as were desyrous off it, in as large and ample man-
ner as they coulde require; whiche was to them assurance suf-
ficient.
1
Theis three Questions thus answered, Maister Chambers and
Maister Grindall departe back againe with a letter from the
Congregation, whiche was as followethe:
Grace, Mercy, and Peace, &c.
As it was ever moste true, so at this present we feele most
sensiblie, that where so ever God layeth the foundation to builde
'A Diet of the Empire had been
summoned, to be held at Augsburg,
to confirm and perfect the plan of
religious pacification, according to the
VOL. IV.
B
treaty of Passau, in 1552. The Diet
was held in the beginning of 1555.
(See Robertson's Charles V., book
xi.)
18
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his glory, there he continueth till he bringe the same to a pre-
sent worke: All thanks and praise be unto Him therefore, that
hathe moved your hartes so as in no point ye seeme to forslowe
your diligence to the furtheraunce of the same. And as the
worke is of moste excellencie, so the adversaries cease not most
craftely to undermine it, or at the leaste, through false reportes
and defacing of the worke begun, to staie the laborers whiche
shulde travell in the finishinge therof. But Truthe ever cleareth
it self, and as the sonne consumethe the clowds, so misreportes
by triall are confounded. Oure Brethern sent from yow can cer-
tifie yow at length touchinge the particulers of your letter, to
whom we have in all things agreed whiche semed expedient
for the state of this Congregation. As for certeine Ceremo-
nies whiche the Order of the Countrie will not beare, we neces-
sarily omit with as litle alteration as is possible, (which in your
letters ye require,) so that no adversary is so impudent that
dare either blame oure doctrine of imperfection, or us of muta-
bilitie, excepte he be altogether willfull ignorante, rather seekinge
howe to finde faultes then to amend them. Nether doe we
dissente from them whiche lie at the raunsome of their blouds,
for the doctrine wherof they have made a moste worthye con-
fession.
And yet we thinke not that anye godlie man will stande to
the deathe in the defence of Ceremonies, whiche (as the Booke
specifiethe) upon juste causes maie be altered and chaunged.
And yf the not full usinge of the Booke cause the godly to
dowte in that truthe wherin before they were perswaded, and
to staye theyr comminge hither, accordinge as they purposed;
either it signifieth that they were verye slenderly taught whiche
for breach of a ceremonie will refuse suche a singuler benefit,
or ells that yow have harde them misreported by some false.
brethern, who, to hinder this worthie enterprise, spare not to
sowe in everie place, store of suche poore reasons. Laste of
all it remainethe that ye write, that the firste of February
nexte yow will come to helpe to set in order and establishe this
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19
Churche accordingly; whiche thinge, as we moste wishe for your
companies sake, and for that ye might see oure godly orders
alreadie here observed; so we put yow owte of dowte, that for
to appointe a journey for the establishing of Ceremonies, shulde
be more to your charges then anie generall profit, excepte ye
were determined to remaine with us longer then two monethes,
as ye write to our countriemen at Densbrorow and Emden;
whiche letters notwithstandinge are nowe staid, and as apear-
ethe we never the neere.
We referre the reste to oure brethern, Maister Chambers
and Maister Grindall, who by their diligent inquisition have
learned so farre of our state, as we wrote unto yow in our
former letters; that is, that we have a Churche freely graunted
to preach God's Word purely, to minister the Sacraments sin-
cerely, and to execute Discipline truly. And as touchinge our
Booke, we will practise it so farre as God's Worde dothe assure
it, and the State of this countrie permit. Fare ye well. At
Franckfurd, this 3. of December.
Your lovinge freinds,
GEORGE WHETNALL.
THOMAS WHETNALL.
JOHN KNOX.
JOHN BALE.
WILLIAM WHITINGHAM.
EDWARD SUTTON.
THOMAS Wood.
WILLIAM WILLIAMS.
JOHN STANTON.
}
JOHN SAMFord.
JOHN FOX.
WILLIAM Kethe.
JOHN MAKEBRAIE.
WILLIAM WALTON.
MIGHELL GILL.
LAURENCE KENT.
JOHN HOLLINGHAM.
The answere to this letter from Strausbrough was as fol-
loweth:
Grace, Mercy, and Peace, &c.
We have receaved your letters, and also your answere in
wrytinge concerninge certeine Articles, and do perceyve, aswell
by the same as by Maister Chambers and Maister Grindall,
20
THE TROUBLES AT FRANKFURT.
your state. But for so muche as your opinion is, that the
tyme dothe not presently serve to move the Magistrats in those
requests, the obteininge wherof was the principall cause of our
sending unto yow; we cannot at this present condescend uppon
anie generall meetinge, at anie certeine tyme, either to remaine
with yow or otherwise. And therfore, if yow shall certeinly
perceave a time convenient that the Magistrats may be travel-
ed withall, aswell for the good and quiete habitation of the
commers, and especially students, as also a severall churche,
and to knowe whither the exercise of the Booke shall be used,
suche we meane as no reasonable man shall justly reprove, and
that the certeintie of theis matters maie be knowen at the
Magistrats hands:
Then, (yf yow can let us have intelligence,) we will farther
consulte what is to be done on oure parte, trustinge God shall
directe us to do so as maye be moste to his glorie in the ende,
howesoever the presente tyme shall judge of it. From Straus-
brough this 13. of December,
Your loving freinds, &c.
as in the letters before. [See page 16.]
When this letter was redd to the Congregation, they re-
quested, that for so muche as the lerned men coulde not con-
descend uppon any generall and certeine tyme of meetinge, as
nowe appeared by their letters, they might conclude uppon
some certeine Order by common consent still to continewe, and
that withowte farther delaye, and also to have the Holie Com-
munion ministred, whiche the moste part ernestlie desired.
At length (it was agreed that the order of Geneva, whiche then
was alreadie printed in Englishe, and some copies there amonge
them,) shulde take place as an Order moste godly, and fardeste
off from superstition. But Maister Knox beinge spoken unto,
aswell to put that Order in practise, as to minister the Commu-
nion, refused to do either the one or the other; affirminge, that
for manie considerations he coulde not consente that the same
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21
Order shulde be practised, till the lerned men of Strausbrough,
Zurik, Emden, &c., were made privy. Neither yet woulde he
minister the Communion by the Booke of Englande, for that
there were thinges in it placed (as he saied) onely by warrant
of man's authoritie, and no grownde in Godd's Worde for the
same, and had also a longe tyme verye superstitiously in the
Masse byn wickedly abused. But yf he might not be suffred to
minister the Sacraments accordinge to his conscience, he then
requested that some other might minister the Sacraments, and
he woulde onely preache: If neither coulde be admitted, he
besought them that he might be discharged. But to that the
Congregation woulde in no wise consent.
Whiles these things were thus in handlinge, came Maister
Lever (before elected), who, assemblinge the Congregation, re-
quested that he might, withe their consentes appointe suche an
Order, as shulde be bothe godly withowt respecte of the Booke
of Geneva or anye other; requestinge farther, that for so muche
as that office was of so great importaunce, and that he had not
byn in the like before, that he might betweene that and Easter
have a triall of them, and they of him, and so at the ende of
that terme either take or refuse: whiche time of triall, as it was
willingly graunted him, so when they understoode that the
Order whiche he woulde place and use was not altogether suche
as was fit for a right reformed churche, they woulde in nowise
yelde to the same.
Knox, Whittingham, and others, perceyvinge that theis be-
ginnings woulde growe to some what, yf it were not staid in
time, drewe forthe a platt¹ of the whole Booke of England into
the Lattin tonge, sendinge the sanie to Maister Calvin of Geneva,
and requestinge his judgement therin, and shewinge him that
some of their countrie men went abowte to force them to the
same, and woulde admit no other, sayinge, that it was an Order
moste absolute, and that yf ever they came into their Countrie
! A model, plan, or summary.
22 →
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they woulde do their beste to establishe it againe. Nowe folow-
ethe the Description:
A DESCRIPTION OF THE Liturgie, or BookE OF SERVICE, THAT
IS USED IN ENGLANDE.
FIRSTE of all, morninge praier offreth it self. The minister
havinge put on a white garment (whiche they call a Surplesse)
beginninge withe some sentence of Holie Scripture, as for ex-
ample: "Yf we shall saie that we have no sinne, we deceyve oure
selves," &c., or some suche of like sorte. Then he takethe in
hande the Exhortation, whiche stirreth up to a Confession of
synnes, whiche the minister pronounceth with a loude voice,
the people sainge after him. To this is added an Absolution,
and when these thinges are done, he rehersethe the Lordes
Praier, and afterward, "Lorde, open thow my lyppes! And my
mouthe shall shewe forth thy praise. O God, be redie to be
my helpe!" &c. Then, "Come and let us singe unto the Lorde,"
&c. By and by also there folowe three Psalmes together at
thende of every one.
Then foloweth the first lesson, whiche
conteinethe a whole chapiter of the Olde Testament. After this
lesson, they saie or singe, "We praise thee, O Lorde," or "Blessed
be the Lorde," &c. Then another lesson owte of the Newe
Testamente, unlesse peradventure the solemnization of some
highe feast have other set and apointed lessons. Nowe in
Cathedrall churches they utter their lessons in plaine songe, and
then afterwards is Benedictus added. This booke warnethe
that they keepe this order through owte the whole yere.
Afterwards the Crede is pronounced by the minister, (all the
people in the meane tyme standing up) afterwards fallinge downe
uppon their knees, the minister saithe, "The Lorde be with
yow;" the answere, "And with thy spirite." Then, "Lorde,
have mercy upon us! Christe, have mercy upon us! Lorde,
have mercy upon us," &c., "Our Father," &c., pronounced owte
alowde off all, with all boldnesse. Then the minister, when he
THE TROUBLES AT FRANKFURT.
23
standeth upp, saithe, "O Lorde, shewe us thy mercy!" The
answere, "And geve unto us thy savinge helthe! O Lord, save
the King, in the day wherin we shall call upon thee. Indue
thy ministers withe righteousnes! And make thy chosen peo-
ple joyfull. O Lorde, save thy people! and blesse thyne in-
heritaunce. Geve peace in our tyme, O Lorde!" &c. At
lengthz, Collects are had in place of a Conclusion; the firste
for the Daie, the seconde for Peace, the laste is for the obtein-
inge of Grace.
Nowe, the eveninge praiers are saide in a manner as the
other are, savinge, that after the firste lesson foloweth, “My
soule doth magnifie the Lorde." After the second lesson, "Now,
Lorde," &c., and in steed of that collect, "God whiche arte
the Author of peace," is used, "O God, from whom all holie de-
siers," &c. Besides, there is caution added, that all ministers
shall exercise them selves continually aswell in morninger
praiers as eveninge praiers, except perhapps by studie in dyvi-
nitie, or some other busynes, they be greatly and necessarely let
or hindred. Besides, uppon every Sabothe daie, Wensdaie,
and Fridaie, there is yet in use certeine suffrages devised of
Pope Gregory, whiche beginnethe after this manner: "O God
the Father of heaven, have mercy uppon us miserable synners!
O God the Sonne, Redemer of the worlde," &c., onely leavinge
owte the Invocation of Saincts, otherwise we use a certaine
conjuringe of God: "By the misterie of his incarnation, by his
holy nativitie and circumcision, by his baptisme, fastinge, and
temptation; by his agonie and bloudie sweate," &c., yea, it com-
prehendethe in plaine wordes a praier to be delivered from sud-
dain deathe, the people answeringe to the ende of every clause,
either, “Spare us, good Lorde!" or ells, "Good Lord, deliver us!”
or, "We beseche thee to heare us, good Lorde!" "O Lambe of
God, that taketh awaie the sinnes of the worlde," is thrise re-
peated: then, "Lorde, have mercy upon us," thrise; and then
the Lord's Praier, with this praier also, "O Lord, deale not
with us after our sinnes," to the same adjoined; passinge over
24
THE TROUBLES AT FRANKFURT.
some things, least we shulde seeme to syfte all those drosses
which remaine still amonge us.
Nowe, the manner of the Supper is thus: The nomber of
three, at the leaste, is counted a fitt nomber to communicate,
and yet it is permitted (the pestilence, or some other common
sicknes, beinge amonge the people) the minister alone maie com-
municate with the sicke man in his house. First therfore the
minister muste be prepared after this manner, in a whit lynnin
garmente (as in sayinge the other Service he is apointed), and
muste stande at the northe side of the table. Then is had the
Lord's Praier after the custome, then he reciteth the collect,
and after folowe in order the ten commaundements; but so not-
withstanding, that every one of the people maye answere:
"Lorde, have mercy upon us! and inclyne oure hartes to keepe
this lawe." After the rehersall of the Commandements, the
Collect of the daie (as it is called) and an other for the Kinge
is had. By and by the Epistle and Gospell folowethe, to witt,
suche as the callender apointethe for that daie. And there in
this place there is a note, that everie holy daye hathe his col-
lect, epistle, and gospell, whiche fill 73. great leaves of the
Booke, when the reste fill scarse fiftie. For all holy daies are
nowe in like use as were amonge the Papistes, onelye verye
fewe excepted.
Then he goethe forwardes to the Crede, and after that to the
Sermon (if there be anie). Afterwardes the parishe-priest
byddeth' the holie dayes and fastes on their eves, if there be
anye that weeke. And here the Booke warnethe that none de-
fraude the parishe-priest of his due or right, specially on those
feast-daies, that are dedicated to offrings. Then foloweth a
praier for the state of the churche militaunte, and that not
withowte a longe heape and mixture of matters, untill they
come (after a certeine confession of sinnes) to lift up your
hartes, the people answeringe, "We geve thankes to the Lorde.
Let us geve thanks to our Lorde God." The answer, "It is
¹ Announceth, maketh intimation of.
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25
meete and right so to do. It is verie meete, right, and our
bownden dewtie," &c., untill they come to that clause: "0
Lorde, Holie Father," &c., and so the preface accordinge to
the feaste is added. Afterwards he saithe, "Therfore withe
Angells and Archangells," and so endethe with, "Holy, holy,
holy, Lord God," till he come to, "Hosanna in the highest.
Nowe the priest bowethe his knee, acknowledginge oure un-
worthynes in the name of all them that shall receive; and
settinge owte God's mercy, he besechethe God that oure bodies
maye be made cleane by his bodie, and that our soules maie be
washed through his bloude. And then he againe standeth up,
and takethe in hande afreshe another praier appointed for this
purpose, in which are conteined the wordes of the Institution;
all whiche being donne, he first communicateth; then by and
by he saithe to another, knelinge, "Take, and eate this, in
remembrance that Christ died for thee, and feede on him in
thy harte by faithe with thankes gevinge."
Now, abowte th'ende the Lordes Praier is used againe, the
minister sayinge it alowde, and all the people folowinge; to
conclude, they have a gevinge of thanks in th'ende, withe "Glory
to God in the highest," as it was used amonge the Papistes.
Yf it happen that there be no Sermon, onely a fewe thinges are
omitted, but all other thinges are done in order aforesaid.
In Baptisme, the godfathers are demaunded in the name of
the childe, "Whither they renownce the devell and all his workes,
the lustes of the worlde," &c., and they answere, "I renownce
them." Then, whither they believe the Artikles of the Faithe?
whiche beinge confessed, "Wilte thow," saith he, turninge
himself to bothe the witnesses, "be baptized into this faithe?"
and they saie, "Yea, I will." After a fewe thinges rehersed,
he takethe the child and dippeth it in, but warely and discretly,
as it is in the Booke; uppon whose forehead also he shall make
a crosse, in token forsoothe that when he is olde he shall not be
ashamed to confesse the faithe of Christe crucified. After-
ward, sendinge awaie the godfathers and godmothers, he charg-
26
THE TROUBLES AT FRANKFURT.
eth them, that they bringe the childe to be confirmed of the
Bishopp as soone as he can saie the Articles of the Faithe, the
Lordes Praier, and the Ten Commaundements. And seinge
there be many causes, as the Booke saithe, whiche shulde move
them to the Confirmation of children, this forsoothe of all
others is the waightiest, that by imposition of hands they maie
receive strength and defence against all temptations of sinne,
and the assaults of the world and the devell; bicause that when
children come to that age, partlie by the frailtie of their owne
fleshe, partly by the assaults of the worlde and the devell, they
beginn to be in daunger. And leaste anie shulde think any
error to be in this Confirmation, therfore they take a certeine
pamflett of a Catechisme, which consisteth of the Articles of
the Faithe, the Lordes Praier, and Ten Commandements, and
all this is dispatched in lesse then two leaves.
To these is joyned their manner of Mariage, of whiche, that
we maie passe over many petty ceremonies, these follies who can
suffer? The husbande laithe downe a ringe upon the booke,
whiche the minister takinge, he gevethe it in his hande, and
biddethe him to put it on the fourth finger of his wife's left
hande. Then he usethe this forme of wordes: "With this
ringe (saithe he) I thee wedd, withe my body I thee worship,
withe all my worldly goods I thee endue: In the name of the
Father, the Sonne, and the Holy Ghoste."
A litle after, the minister saithe to the newe maried persons,
knelinge before the Lordes Table: "Lorde, have mercy uppon
us! Christ, have mercy upon us! Lorde, have mercy uppon us!
Oure Father which arte, &c. Lorde, save thy servaunt and thy
handmaide," &c.; and so a few things beinge rehersed they
muste be brought to the Lordes Supper.
The visitation of the sicke is after this manner: "Peace be
to this howse." The answere, "And to all that dwell in the
same." "Lorde, have mercy upon us! &c., Our Father, &c.,
Lorde, save thy servaunte." Answere, "Whiche trustethe
in thee." "Sende forthe thy helpe from thy holy hil, and withe
THE TROUBLES AT FRANKFURT.
27
spede save him," &c., as in the other prefaces, withe questions
and answers. Of the Buriall:
The priest meetethe the corse at the entraunce of the churche-
yarde, either singing or softly pronouncinge, "I am the Resur-
rection and the Liffe," &c. "I knowe that my Redemer lyv-
ethe.”—(Job xix.) Beinge come to the grave, it is sayed,
"Man borne of a woman."-(Job ix.)
(Job ix.) When the earthe is
throwen in, "We committ (saithe he) earthe to earthe, duste
to duste," &c. "The Lorde hathe geven, the Lorde hathe
taken." "I harde a voice from heaven, sayenge, 'Blessed are
the dead which die in the Lorde." "Lorde have mercy uppon
us," &c.
The Purification of women in childbed, whiche they call
gevinge of Thankes, is not only in all things withe us almoste
common withe the Papistes, but also with the Jewes, bycause
they are commaunded, instede of a lambe or dove, to offer
monie.
Other thinges, not so muche shame it self,' as a certeine
kinde of pitie compelleth us to keepe close; in the meane season,
nothinge diminishinge the honor due to those Reverende men,
who partely beinge hindred by those times, and by the obsti-
nacie, and also multitude of Adversaries, (to whom nothinge was
ever delightfull besides their owne corruptions,) beinge as it
were overflowen, did alwaies in their minde, continually as
muche as they coulde, strive to more perfect thinges.
NOTE.-That this Description is verye favourably put downe.
yf ye conferre it with the Booke of Order in all points, and the
Usage of the Booke in many churches of this realme, you can con-
fesse no lesse. And hereof ye maie gather what M. Calvin woulde
have written, yf they had noted all the abuses of the same.
'Knox and Whittingham ashamed to open some things.-(Marg. note.)
28
THE TROUBLES AT FRANKFURT.
THE ANSWERE AND JUDGEMENTE OF THAT FAMOUS AND EXCEL-
LENT LERNED MAN, MAISTER JOHN CALVIN, THE LATE
Pastor of GENEVA, TOUCHINGE THE BOOKE of Englande,
AFTER THAT HE HAD PERUSED THE SAME FAITHFULLY
TRANSLATED OWTE OF LATTEN BY MAISTER WHITTING-
HAM.
1
To the godly and lerned men, MAISTER JOHN KNOX and
MAISTER WILLIAM WHITTINGHAM, his faithfull brethren
at Frankford, &c.
For
THIS thinge trulie grevethe me very muche, and it is a great
shame that contention shulde arise amonge Brethern, banished
and driven owte of their countrie for one Faithe, and for that
cause whiche onely ought to have holden yow bounde together,
as it were withe an holy bande in this your dispersion.
what might yow do better in this dolorous and miserable plague,
then (beinge pulled violently from your Countrie) to procure
your selves a Church, whiche shulde receive and nourishe yow
(beinge joyned together in mindes and languadge) in her mo-
therly lappe? But nowe for some men to strive as touchinge
the forme of Praier, and for Ceremonies, as though ye were at
reste and prosperitie, and to suffer that to be an impedimente
that ye cannot there joyne into one body of the Churche, (as I
think) it is too muche owte of season.
Yet notwithstanding I allowe their constancie whiche strive
for a juste cause, beinge forced againste their willes unto con-
tention; I do worthely condemne frowardnes, whiche dothe
¹ This letter forms the concluding
"The
portion of a tract, entitled,
Judgement of Foraign Divines, as
well from Geneva as other parts,
touching the Discipline, Liturgie, and
Ceremonies of the Church of England.
Whereunto is added, A Letter from
Mr John Calvin to Mr Knox, con-
cerning the English Common-Prayer,
after he had perused the same. Lon-
don, printed, and are to be sold in
Westminster Hal, Pauls Church-
yard, and Popes Head-Alley, 1660."
4to, pp. 32.
THE TROUBLES AT FRANKFURT.
29
hinder and staie the holye carefullnes of reforminge the
churche.
2
And as I behave myself gentle and tractable in meane things
(as externall Ceremonies), so doe I not alwaies judge it profit-
able to geve place to their foolishe stowtenes, whiche will for-
sake nothinge of their oulde wonted custome. In the Liturgie
of Englande, I see that there were manye tollerable foolishe
thinges;¹ by theis wordes I meane, that there was not that
puritie whiche was to be desired. These vices, thoughe they
coulde not at the firste daie be amended, yet seinge there was
no manifeste impietie, they were for a season to be tollerated.
Therfore, it was lawfull to begin of suche rudimentes or Abse-
daries, but so that it behoved the lerned, grave, and godly
Ministers of Christe to enterprise farther, and to set foorthe
some thinge more filed from ruste, and purer. Yf godly reli-
gion had florished till this daie in Englande, there ought to
have been a thinge better corrected, and manie thinges cleane
taken awaie. Nowe when these principles be over throwne, a
Churche muste be set up in another place, where ye maie freely
make an Order againe, whiche shall be apparent to be moste
commoditious to the use and edification of the churche. I can-
not tell what they meane whiche so greatly delite in the leav
inges of Popishe dregges: They love the thinges wherunto
they are accustomed: Firste of all, that is a thinge bothe trif-
linge and childishe; furthermore, this newe Order farre dif-
fereth from a chaunge.
3
Therfore, as I woulde not have yow feirce over them whose
infirmitie will not suffer to ascend an higher steppe; so woulde
I advertise other, that they please not them selves too muche
in their foolishnes; also, that by their frowardnes, they doe
not let the course of the holie buildinge; laste of all, least
that foolishe vaine glorie steale them awaie. For what cause
1
2
Many tollerable foolishe things in
the book by Calvin's judgement.—
(Marg. note.)
Abecedary, belonging to the al-
phabet.
³ The Booke trifling and childishe
by Calvin's judgement.—(Marg. note.)
་་
30
THE TROUBLES AT FRANKFURT.
have they to contende, excepte it be for that they are ashamed
to geve place to better thinges? But I speake in vaine to them
whiche perchaunce esteeme me not so well, as they will vouch-
safe to admitt the consaile that commethe from suche an
authour. If they feare the evell rumor in Englande, as though
they had fallen from that Religion which was the cause of their
banishment, they are farre deceived; for this true and sincere
Religion will rather compell them that theire remaine, faithfully
to consider in to what deepe gulff they have fallen; for there
downefall shall more grevously wounde them, when they per-
ceyve your goinge forwarde beyonde mid course, from the whiche
they are turned. Fare ye well, dearely beloved Brethern, and
faithfull Servants of Christe; the Lorde defende and governe
From Geneva, this 20. of Jan. anno 1555.
yow.
Your, JOHN CALVIN.¹
When this letter of Calvin's was redd to them of the Congre-
gation, it so wrought in the hartes of many, that they were not
before so stowte to maintaine all the parts of the Booke of Eng-
land, as afterwards they were bent against it. But nowe to
returne: Whiles these things were in doyinge, the Congrega-
tion (as yow have harde afore) coulde not agree upon anie cer-
teine Order; till after longe debatinge to and fro, it was con-
cluded, that Maister Knox, Maister Whittingham, Maister
Gilby, Maister Fox, and Maister T. Cole, shulde drawe forthe
some Order meete for their state and time; whiche thinge was
by them accomplished and offred to the Congregation (beinge
the same Order of Geneva whiche is nowe in print2). This Order
was verie well liked of many; but suche as were bent to the
Booke of Englande coulde not abide it; yea, contention grewe
at length so hot, and the one partye which sought sinceritie, so
sore charged with newfanglednes and singularitie, and to be
'The original letter will be sub-
joined to these Extracts.
2 This Order, or Forme of Prayers,
&c., will be reprinted in the present
volume, from the original edition at
Geneva, 1556.
THE TROUBLES AT FRANKFURT.
31
the stirrers of contention and unquietnes, that Maister Gilby,
with a godly grief, (as well apeared) kneled downe before
them,' and besought them (withe teares) to reforme their judge-
mentes, solemelie protestinge, that (in this matter) they sought
not themselves, but onely the glorie of God, as he was verely
perswaded; wishinge farther, that that hande whiche he then
helde up were stricken off, if by that a godly peace and unitie
might ensue and followe. In th'ende, an other waie was taken
by the Congregation, whiche was, that Maister Knox and
Maister Whittingham, Maister Parry and Maister Leaver,
shulde devise some Order, yf it might be, to ende all strife and
contention.
2
Theis four assembled for that purpos. And first, Maister
Knox spake to the reste in this wise: "For so muche (saithe
he) as I perceive that no ende of contention is to be hoped for,
unlesse the one parte somethinge relent, this will I doe for my
parte, that quietnes maie insue. I will shewe my judgement
howe (as I think) it maie be beste for the edification of this
poore flocke; whiche if ye will not accepte nor followe (after
that I have discharged my conscience), I will cease, and commit
the whole matter to be ordered by yow, as yow will answere
before Christ Jesus at the laste daie, and to this his congrega-
tion in this life," &c. Wherupon after some conference, an
Order was agreed upon; some parte taken forthe of the Eng-
lishe Booke and other things put to, as the state of that
churche required.
3
And this Order, by the consent of the Congregation, shulde
continewe to the laste of Aprill folowing. Yff anie contention
shulde arise in the meane time, the matter then to be deter-
mined by theis five notable learned men, to wete, Calvin, Mus-
culus, Martyr, Bullinger, and Vyret. This agremente was put
in wrytinge. To that all gave their consentes. This daie was
¹ The humblenes of Gilby, and his
godly zeele.-(Marg. note.)
2 The modestie of Knox.—(Ib.)
8 This order was taken the 6. of
February.-(Marg, note.)
32
THE TROUBLES AT FRANKFURT.
joyfull. Thankes were geven to God, brotherly reconciliation
folowed, great familiaritie used, the former grudges seemed to
be forgotten. Yea, the holie communion was, uppon this hap-
pie agremente, also ministred. And this freindship continued
till the 13. of March folowinge, at whiche tyme D. Coxe,' and
others with him, came to Frankford' owte of Englande, who
began to break that Order whiche was agreed uppon; firste, in
answeringe alowde after the minister, contrary to the churches
determination. And beinge admonished therof by the Seniors of
the congregation, he, with the rest that came withe him, made
answere, that they woulde do as they had done in Englande,
and that they would have the face of an English churche.
And the Sundaie folowinge, one of his company, withowt the
consent and knowledge of the congregation, gate upp suddainly
into the pulpit, redd the Lettany, and D. Cox withe his com-
panie answered alowde; wherby the determination of the
churche was broken. The same Sundaie at after noone, it
came to Maister Knox his turne to preache, who havinge
passed so farre in Genesis that he was come to Noah as he laie
open in his tente, he spake theis wordes folowinge:
4
"As divers thinges (saithe he) ought to be kepte secret,³
evenso suche thinges as tend to the dishonor of God and dis-
quieting of his churche, ought to be disclosed and openly re-
proved." And therupon he shewed, howe that after longe
trouble and contention amonge them, a godly agremente was
made; and howe that the same that daie was ungodly broken;
"whiche thinge became not (as he said) the prowdest of them
all to have attempted: alleadginge furthermore, that like as
by the Worde of God we muste seeke oure warrant for the
establishing of Religion, and withowt that, to thruste nothinge
into anie Christian congregation: so for as muche as in the
Englishe Booke were thinges bothe superstitious, unpure, and
1 Dr Richard Cox.
2 D. Cox, with others, come to
Frankford.—(Marg. note.)
3 The effecte of Knox's sermon.-
(Marg. note.)
In the orig. edit. "end."
THE TROUBLES AT FRANKFURT.
33
unperfect (which he offred to prove before all men), he would
not consent that of that Churche it shulde be received; and
that in case men woulde go abowte to burden that free Con-
gregation therwith, so ofte as he shulde come in that place
(the Texte offringe occasion) he woulde not faile to speak
against it.
"He farther affirmed, That amonge many thinges whiche pro-
voked God's anger againste Englande, slacknes to reforme
Religion (when tyme and place was graunted) was one. And
therfore it became them to be circumspecte howe they laid
their foundation. And where some men ashamed not to saie,
that there was no lett or stopp in Englande, but that Religion
might be, and was already brought to perfection, he proved
the contrary, by the wante of Discipline: also by the troubles
which Maister Hooper sustained for the Rochet, and such like,
in the Booke commanded and allowed. And for that one man
was permitted to have three, four, or five benefices, to the great
slaunder of the Gospell, and defraudinge of the flock of Christe
of their lively foode and sustenaunce."
These were the chief notes of his Sermon, whiche was so
stomaked of some, especially of suche as had many livinges in
Englande, that he was verye sharplie charged and reproved so
soone as he came owte of the pulpit, for the same.¹
The Twesdaie folowinge was appointed to talke of these
thinges more at large. When all were assembled, earneste re-
queste was made that Dr Coxe with his companie might be
admitted to have voices in the congregation. Answere was
made by others, That the matter yet in controversie amonge
them ought firste to be determined. Secondly, That they
shuld subscribe to Discipline, as others had done before them;"
and farther, yt was greatly suspected that they had byn (some
of them) at masse in Englande, and others had subscribed to
wicked Articles, as one of them shortly after, even in the pul-
¹ Dr Coxe sharply rebuked him.—
(Marg. note.)
VOL. IV.
C
2 But that they refused, and at
length over threw yt.-(Marg. note.)
34
THE TROUBLES AT FRANKFURT.
M. JEWELL.
pit, sorowfully confessed. For theis considerations, and suche
like, the Congregation withstoode the admission of Dr Coxe
and his companie. Knox at laste began to make intretie that
they might have their voices amonge the reste; to whose re-
queste, when certeine had yelded, they then became the greater
parte, and so were by them admitted as members of the
Churche. They thus admitted, by [being] the moste parte,
Dr Coxe foorthwith forbad Knox to meddle anye more in that
congregation.
The nexte daie beinge Wensdaie, Whittingham wente to
Maister John Glauburge,' (who was the chief meane in obtain-
inge the Churche,) and brake the matter unto him, declaringe
howe that certeine, nowe come owte of Englande, had forbidden
their Minister appointed to preache that daie, and intended to
set upp an other, whiche he dowted woulde not be well taken.
And therfore, leaste anie inconvenience shulde happe, he
thought good to make him privie therto. Wherupon the saied
Magistrat sent immediatlie, and gave commaundement that ther
shulde be no sermon that daie. Afterwarde he sent for Vale-
ran, the Frenche Minister, commaundinge him that two lerned
men shulde be appointed of either parte, and that he and they
shulde consulte and agree uppon some good Ordre, and to make
report unto him accordingly. Then were apointed Dr Coxe and
Lever, of the one side, and Knox and Whitingham, on the
other side. To decide the matter, Valeran was appointed to
put downe in writinge what they shulde agree upon. But when
in this conference they came to the order of Mattins, and that
Dr Coxe said, Ego volo habere, there coulde be no agrement
amonge them, and so brake off. Wherupon the Congregation
drew up a Supplication in Latten, and presented it to the saied
Maister Glauburge, requestinge him to be a meane that the
same might be considered of amonge the Senators: the Eng-
lishe wherof was as folowethe:
¹ Knox put owt by those which he brought in.—(Marg. note.)
THE TROUBLES AT FRANKFURT.
35
THE SUPPLICATION TO THE Senate.
"LET it not molest yow (moste grave and worthie Senators)
that your affayres are letted with a fewe wordes. And leaste
we shulde trouble yow with prolixitie, yow shall understande
the matter briefly. When your great and unspeakable huma-
nitie, through the providence of God had graunted us a Churche,
we undertooke forthwith (as became us) to consulte abowte the
orders of the same, and to set owt a Liturgie. And bicause
we sawe that in the prolixe and ceremonious booke of the
Liturgie of Englande, be manie thinges (that we maie speake
no worse of it) not moste perfecte; it seemed beste to reduce it
to the perfect rule of the Scriptures, and to accommodate our
selves to the ensamples of that churche wherein we teache,
and to whom we have subscribed. But when this enterprise
offended some of oure countriemen, (althoughe the greatest
nomber agreed unto us,)' for that we woulde decline from the
decrees of our Elders; here uppon there grewe to us for a fewe
monethes no small trouble.
"At the length, when there appeared no ende, for peace and
concordes sake we gave place to their will, and suffred them,
at their pleasure, to pike owte of their Booke the chiefest or
beste thinges, upon this condition, that the same shulde con-
tinewe with owte alteration, at the leaste unto the laste daie
of Aprill; at the whiche daie (if there shulde anie newe con-
tention arise), that then all the matter shulde be referred to
these five notable men, Calvin, Musculus, Martyr, Bullinger,
and Viret. What nedethe manie wordes? This condition was
willingly accepted, and the covenaunte rated on bothe partes.
A writinge was also therof to testifie the promesse made of
the one to the other. Moreover, thankes were geven to God
withe great joye, and common praiers were made, for that men
thought that daie to be th'ende of discorde. Besides this, they
receyved the Communion as the sure token or seale of their
1 To wit, The Frenche Churche.-(Marg. note.) .
36
THE TROUBLES AT FRANKFURT.
སོ།
mutuall agremente, whiche was omitted before by the space of
three monethes. Valeran, also, the Frenche minister, was
partaker of this Communion, and a furtherer of concorde, and
a wittnes of theis thinges. Nowe of late daies, certeine of our
countreymen came to us, who have indevored by all meanes to
obtrude that huge volume of Ceremonies upon us, to break the
covenaunte, and to overthrough the libertie of the Churche,
graunted by your benevolence. And no dowte, this they enter-
prise and minde to do under the title and name of your defence,
wherby they maie abuse the authoritie of your name, to satisfie
their luste. We are here compelled to omitte manie thinges
whiche woulde make for oure cause, no lesse rightly then pro-
fitably; but we remit theis to oure Brethern for concordes
sake.
"Yow have here, moste honorable Senators, a brief summe of
oure case and contention, wherby yow may easilie understande
what to judge of the whole matter.
"What manner of Booke this is for the whiche they so cruellie
contende, ye maie consider by the epistle that Calvin lately
wrote unto us;¹ in the whiche he hathe signified his minde, as
well plainly of the Booke, as also of the uprightnesse of oure
cause. We coulde have pointed owte unto yow the foolishe
and fonde things of the Booke; but passinge over an infinite
nomber of thinges, this one will we bringe for manie, the whiche
shalbe necessarie well to be marked. Within these three yeres
arose a great conflicte betweene the Bishopps of the Realme
and the Bishoppe of Glocester, Maister Hooper, a man worthie
of perpetuall memorie, whom we heare to be burned of late.
This man beinge made Bishopp by Kinge Edwarde, there was
obtruded by other bishops of the same order (accordinge to this
Booke) a rochet and a bishop's robe; this man being well lerned,
and a longe tyme nourished and brought up in Germany, as
soone as he refused theis proud
¹ The letter a little before.-(Marg.
note.) It occurs at page 28; and the
original is subjoined at page 51.
2
thinges that fooles marvell at,
2 This controversie hath byn sithins
Kinge Edward his raigne, as ye se.
-(Marg. note.)
THE TROUBLES AT FRANKFURT.
37
he was caste into prison,' and at length by their importunitie
overcome; and relentinge, he was compelled, to his shame, to
geve place to their impudency, withe the common grief and
sorowe of all godlye mindes.
'But wherfore speake yow of theis thinges, will yow saie, that
apperteneth nothinge to us? Yes verely, we thinke it toucheth
yow verie moche: for yf theis men, armed by your authoritie,
shall do what they liste, this evell shalbe in time established
by yow, and never be redressed, nether shall there for ever be
anie ende of this controversie in Englande. But yf it woulde
please your honorable Authoritie to decree this moderation be-
tweene us, that this whole matter may be referred to the judge-
ments of the five above named; not we alone that are here pre-
sent, but oure whole posteritie, yea oure whole Englishe nation
and all good men, to the perpetuall memorie of your names,
shalbe bounde unto yow for this great benefit. We might
have used moe wordes in this narration, for we feared not that
we shulde lake reasons, but rather that tyme shulde faile yow,
letted with more serious busines. Therfore we, by theis thinges,
leave the reste to the consideration of your Wisdomes."
The 22. of Marche, Maister Glauburge came to the Englishe
Churche, and shewed the Congregation, that it was commaunded
them by the Magistrates (when by his procurement the Churche
was graunted) that they shulde agree withe the Frenche Churche
bothe in doctrine and ceremonies, and that they understood
howe the fallinge from that Order had bred muche dissention
amonge them. Therfore he straitly charged and commaunded,
that from thence foorthe they shulde not dissent from that
Order; yf they did, as he had opened the Churche doore unto
them, so woulde he shutte it againe. And that suche as woulde
1
¹ Dr John Hooper was appointed to
the See of Gloucester in 1550. His
refusal to be consécrated in the usual
form, and his objections to the use
of the surplice and other canonical
habits, led to a protracted contro-
versy, and his confinement to his own
house, until a compromise was made.
His martyrdom took place on the 9th
of February 1555.
38
THE TROUBLES AT FRANKFURT.
not obey therunto shulde not tarie within that Citie, willinge
them to consulte together owte of hande, and to geve him an
answere before he departed. Dr Coxe then spake to the Con-
gregation in this wise: I have (saithe he) redd the Frenche
Order, and do thinke it to be bothe good and godly in all pointes;
and therfore wished them to obaie the Magistrates commaunde-
ment: wherupon the whole Congregation gave consent; so as
before the Magistrate departed the Churche, Dr Coxe, Lever,
and Whittingham made reporte unto him accordingly. Dr
Coxe also, at that presente, requested that it woulde please.
him, notwithstandinge their ill behaviour, to shewe unto them
his accustomed favor and goodnesse; whiche he moste jently
and lovinglie promised.
At the nexte meetinge of the Congregation that Order was
put in practise, to the comforte and rejoycinge of the moste
parte. Nevertheles, suche as woulde so faine have had the
Booke of England, lefte not the matter thus. And for that
they sawe Knox to be in suche credit withe many of the Con-
gregation, they firste of all assaied by a moste cruell, barbarous,
and bloudie practise to dispatche him owte of the waie, to
th'ende they might withe more ease attaine the thinge whiche
they so gredely sought, whiche was the placinge of their Booke.
They had amonge them a booke of his, intituled, "An Admo-
nition to Christians," written in the English tonge;¹ wherin by
occasion he spake of the Emperour, of Philip his sonne, and of
Marie then Queene of Englande. This booke certeine of them
presented to the Magistrates, who (upon receipte of the same)
sente for Whittingham, and asked him of Knox their minister,
what manner of man he was? Whittingham answered, that
suche a one there was amonge them, and to his knowledge,
bothe a lerned, wise, grave, and godly man. Then one of the
Magistrates saied unto him, Certaine of your countrie men have
accused him unto us Læsæ Majestatis Imperatoria, that is, of
2
It is republished in vol. iii. pp.
257-330.
* Knox accused of treason.—(Marg.
note.)
T
THE TROUBLES AT FRANKFURT.
39
high treason againste the Emperour, his Sonne, and the Queene
of England. Here is the booke, and the places whiche they have
noted,' the true and perfect sence wherof we commaunde yow
(sub pœna pacis) to bringe unto us in the Latten tonge, at one
of the clock in the after noone: which thinge he did accordingly;
at whiche time (after certeine communication amonge them-
selves) they commanded that Knox shulde preache no more till
their pleasure were farther knowen. The wordes concerninge
the Emperour were theis, spoken in the pulpit in a towne of
Buckingham shire, in the beginninge of Queene Maries raigne,
as by the saied booke apearethe, where it is saied, "O Englande,
Englande! yf thow wylte obstinately returne into Egipte; that
is, yf thow contracte mariage, confederacy, or league, with suche
princes as doe maintaine and advaunce ydolatrie, (suche as the
Emperour, who is no lesse enemie to Christ then was Nero);
yf for the pleasure and friendship (I saie) of such princes, thow
returne to thine oulde abhominations, before used under Papis-
tery, then assuredly (O England!) thow shalt be plagued and
brought to desolation, by the meanes of those whose favour
thow sekeste, and by whom thow arte procured to fall from
Christe, and serve Antechriste."2 There were other eight places,
but this was most noted, in that it touched the Emperour.
But it seemed the Magistrates abhorred this bloudy, cruell,
and outragious attempt; for that when as certeine of Knox his
enemies followed hardly the Magistrates to knowe what shuld
be donne with him, they did not onely shewe most evident
signes of dislikinge their unnaturall suite, but also sent for
Maister Williams and Whittingham, willinge them that Mais-
ter Knox shuld depart the city; for otherwise (as they saide)
they shuld be forced to deliver him, yf the Emperour his coun-
saile (whiche then lay at Ausburge') shuld uppon like informa-
tion send for him.
The places in all were eight.-(Marg.
note.)
2 This passage from his Admonition
will be found in vol. iii. p. 308.'
3
3 The banishment of Knox.-(Marg.
note.)
Augsburg, see p. 17, note 1.
40
THE TROUBLES AT FRANKFURT.
The 25. of Marche, Maister Knox, the night before his de-
parture, made a moste comfortable sermon at his lodginge to
50. persons, or there abowte, then present; which sermon was
of the deathe and resurrection of Christe, and of the unspeak-
able joyes whiche were prepared for Goddes electe, whiche in
this life suffer trouble and persecution for the testimonie of his
blessed Name. The next daie, he was brought three or four
mile in his waie by some of those unto whom the night before
he had made that exhortation; who with great heavines of
harte and plentie of teares committed him to the Lorde.
1
A NARRATIVE BY KNOX
OF THE PROCEEDINGS OF THE ENGLISHI
CONGREGATION AT FRANKFURT,
IN MARCH M.D.LV.
THUS have I, says Calderwood,' word be² word, collected out of
a book, entituled, "A Breefe Discourse of the Troubles begunne
at Frankfurde," the troubles of Mr Knox for opponing to the
English Service Book, in the year 1554, that the Reader may
perceive what light he had when light was striving with dark-
ness in Scotland. But because in this printed book there is
but one place of many which were alleged out of his book be
his Accusers, I have set down more fully that part of the His-
tory, AS HE HIMSELF HATH SET IT DOWN WITH HIS OWN HAND.
OUR agreement (meaning of the Four appointed to consult
upon some Order) was signified to the Congregation, accepted,
and allowed be the same to take place to the last day of Aprile,
and then if any contention should arise, that the matter should
be referred to the determination of five learned men;* as a writ-
ing made upon this agreement does testify. Herewith all men
seemed to be pleased; no man did speak against it; thanks
were given to God, the Lord's Supper was ministered, the
Order by us appointed was used, well-liked by many, and by
none reproved; till some of those that after came amongst us,
before they desired to be admitted of the Church, did begin to
break the Order, whereof they were by the Seniors and others
¹ MS. IIistory, British Museum,
Addit. MSS. 4734, pp. 214-218.
2 Be, by.
3
³ See page 31.
+ Calvin, Musculus, Peter Martyr,
Bullinger, and Viret: See p. 31.
42
THE TROUBLES AT FRANKFURT.
admonished, but no amendment appeared. For they were
admonished not to murmur aloud when the minister prayed;
but they would not give place, but quarrelled, and said, They
would do as they had done in England; and their Church
should have an English face. The Lord grant it to have
the face of Christ's Church, which is the only matter that I
sought, God is my record; and therefore I would have had
it agreeable in outward rites and ceremonies with Christian
Churches reformed.
But to be short, in the midst of these troubles, Mr Lever,
unmindful of his promise and all our agreement, uttereth
himself to favour their party. For he hearing and seeing
their open misdemeanours would never reprove them, nor
being admonished by me and the Seniors, that he should per-
suade them to cease from the breaking of the Order of the
Congregation, did any thing esteem our reasons or requests,
nather yit the offence of the Country, but began to treat that
the Letanie which answered might be used; to whom when it
was answered by the Seniors, that it might not be done with-
out breaking of the Decree of Congregation, I said plainly, if
any such thing should be done it should be without my consent.
And furthermore, perceiving Mr Lever, not so mindfull of his
promise, nor carefull for that small number that called him to
be Pastor,¹ as me thought his duty and charge required, I la-
boured with Mr Valeranus Polanus, a minister of the French
Church, that he should admonish him to keep promise made
¹ See page 21. Thomas Lever, Mas-
ter of St John's College, Cambridge,
was ejected in 1553. He was at Zü
rick when elected by the Frankfurt
congregation as one of their ministers
(supra, page 12). See also in vol. iii.
p. 176, note 5.
2 Valerandus Pollanus was proba-
bly a native of Brabant. He became
minister of the Church of Strangers,
consisting chiefly of French and Wal-
loons, who fled from Strasburg by
2
reason of the Interim, in 1550. These
strangers, upon their arrival in Eng-
land, were encouraged to carry on
woollen manufactures by the Duke of
Somerset, who had obtained a grant
of the dissolved monastery of Glaston-
bury. IIaving translated into Latin
the Liturgy they used, it was publish-
ed by Pollanus, with a dedication to
Edward the Sixth, at Londini 1551.
-(See Strype's Memorials, vol. ii.
p. 242; Burn's History of Foreign Re-
THE TROUBLES AT FRANKFURT,
43
f
to the Congregation, and that he should not serve the affections
of man to the contrair. Notwithstanding, the Sunday next
following, not consulting with any man that was in office, to
the great grief and trouble of the Congregation, Mr Lever
brought in one to preach who had been at Masse in England,
and had subscribed to blasphemous Articles, who read the Li-
tanie in the pulpit, the people answering, and so the determina-
tion agreed and determined by the whole Church was broken
(as appeareth) by subtle undermining of Mr Lever, who ought
of the same to have been patron and defender, as he was chosen
by them Minister and Pastor.
These things done, Orders being broken, and promises also
in contempt of that Church whereof I was Minister, and certain
invectives made by Mr Lever and others against us who with-
stood the unprofitable Ceremonies; yit coming to my course
the same day after noon to preach, I was moved in heart, and
desired by divers to defend the authority of the Church, mine
own doctrine, and their doings who were unworthily accused
in the self same place where the crimes were committed; be-
cause, they truly said, such public offences ought not by the
Preacher to be overpassed. Therefore, at the time appointed
for the sermon by occasion, I began to declare what opinion I
had sometime of the English Book, what moved me from the
same, and what was my opinion presently. I had once a good
opinion of the Book, I said, but even so, I added, like as yours
is at the present that it ought not in all points to be observed.
Then afterwards, by the stubborness of such men as would
defend the whole, and the deeper consideration of the damnage
that might ensue thereof, and by contemplation of our estate,
which requireth all our doings to have open defence of the
Scriptures, (especially in God's service to admit nothing with-
out God's Word,) I was driven away from my first opinion; and
now do I tell them plainly, that as by God's book they must
fugees, p. 91; and Herbert's Typogr.
Antiq. vol. ii. p. 770, &c.) There will
afterwards be occasion to notice this
Liturgy.
44
THE TROUBLES AT FRANKFURT.
seek our warrant for Religion, and without that, we must thrust
nothing into any Christian congregation; so because I do find
in the English Book (which they so highly praise and advance
above all other Orders) things superstitious, impure, unclean,
and unperfect, (the which I offered myself ready to prove, and
to justify before any man,) therefore I could not agree that
their Book should be of our Church received. And further-
more I told them, that it became not the proudest of them all
to enterprise the breach of any Order within that church ga-
thered in the name of Christ, because he was head among
them, and this I would also justify. At which time, also, I put
them in remembrance of the Order taken, and added, more-
over, that though we had changed countries, God had not
changed his nature. Wherefore, if we from England brought
the same vices that we had in England, and obstinately did
continue in the same, his justice must needs here punish us in
Germany also; and translate us beyond the places of our ex-
pectatioun, as were sometimes the Israelites beyond Babylon.
Among many sins that moved God to plague England, I af-
firmed that slackness to reform religion, when time and place
was granted, was one, and therefore that it did become us to
be circumspect how we did now lay our foundations, and how
we went forward. And because that some men nothing asham-
ed to say, and affirm openly, that there was no impediment nor
stop in England, but that Religion might goe furth and grow to
the purity, and that it was already brought to perfection; I
reproved this opinion as fained and untrue, by the lack of dis-
cipline which is not in the Book, neither could in England be
obtained; and by the trouble that Mr Hooper sustained for
the rochet, and such trifles in the Book allowed; as also, by
that which appeared in all men's eyes, that one man was per-
mitted to have power of five benefices, to the slander of the
Gospel, and defraudation of Christ's flock of their lively food
and sustenance.
How this sermon did exasperate the minds of men by the
THE TROUBLES AT FRANKFURT.
45
instigation of some that seemed to be tuiched therewith, and
how I am reported of for the same, though I keep silence, the
common bruit declareth.
Upon my complaint and accusation of Order and promise bro-
ken, was the Congregation the same night assembled, wherein
Mr Lever and Dr Coxe accusing me, I was suffered to say little
for the shortness of the time; and the Tuesday following was ap-
pointed for the disputation of the same, to the which, when we
assembled, no mention was made of the principal matter, but
request was made, that such as were lately come to the Congre-
gation should be admitted to have voices in the Congregation.
Answer was made, That the question depending ought first to be
determined. Secondly, that they should subscribe to Ecclesias-
tical Discipline, as other their Brethren had done before them;
and so they should be admitted. The which two things be[ing]
denied and refused, it was again required that such men amongst
them as were known to have been at Mass, and to have subscrib-
ed to idolatrous Articles, and to have behaved themselves slan-
derously in Christ's cause and matters of religion, should first of
conscience either purge them, or shew some sign of repentance
before the Congregation. Fy! Nay! this was abominable injury
(say they), and departing twice or thrice, they seemed to be
much offended. The most part of the Congregation denied
their admission. I only made intercession that they should be
admitted, and obtained that which I requested. I said these
words: I know that your earnest desire to be received at this in-
stant within the number of the Congregation is, because that by
the multitude of your voices you [may] justify a promise-breaker,
and so overthrow my cause; howbeit the matter is so evident
that ye shall not be able to doe it. Wherefore I fear not your
judgement, and therefore doe I require that ye might be ad-
mitted. Wherefore I did convict the promise to be broken or
no, (because time doth not suffer to prosecute these matters,) I
partly remit to the conscience of the adversary, partly to their
report, to whom the promise was made, to whom then I ap-
46
THE TROUBLES AT FRANKFURT.
pealed. In the end of this matter I was discharged to preach,
and that with authority of Dr Coxe, and such other as then had
no authority in the Congregation, but usurped for their well
doing in England.
The dayes following, the sermon was delayed by the com-
mandment of the Magistrate, and Dr Coxe, Mr Lever, Mr
Whittingham, and I, were appointed to consult of some godly
Order; which we did by the space of two dayes in the house of
Valeranus Polanus; in the which reasoning, what soberness
was found in me I refer to these notes which Mr Valeran
did take in writt of our aggreement. But the third day, when
the order of Mattins, to begin always with "Domine labia,”
“Deus in adjutorium," et "Deum laudamus,” and other prescript
words, not read in the Scripture, was called an Order borrowed
of the Papists and Papistical; then began the tragedie, and our
consultation ended. Who was most blame-worthy, God shall
judge; and if I spake fervently, to God was I fervent.
During the time of these our controversies, one Mr Isaack of
Kent¹ cometh to my house to move me to relent from my earnest-
ness against the Book, and promiseth me favour; if not, he threat-
eneth somewhat to follow. My answer was, That I could wish
my name to perish, so that God's book and his glory might
only be sought amongst us. But afterward, this same Mr
Isaack, by the counsel of some Preists who seemed to be sore
offended with my Sermon, devised how to have me cast into
prison; and he reported, he knew well I should not escape. So,
seeking to their old shott-anchor, they cried out against me,
Non est Cæsaris amicus, He is not Cæsar's friend; the which
dart the devil doth ever shoot, by the craft of preists, against
the true preachers. For when neither doctrine nor life can be
reproved in Christ's faithfull servants, yet this serveth at all
assayes; yea, though they love the Emperour no more than did
the old Pharisees, yet for hatred of their brethren, they can pro-
1 This was Edward Isaack of Pa-
tricksbourn, who was Sherif of Kent,
11 Eliz. [1568-1569.] Hasted's Kent,
vol. i. p. xci..
THE TROUBLES AT FRANKFURT.
47
1
duce such cautels. O Lord God! open their hearts that they
may see their wickedness, and forgive them for thy manifold mer-
cies; and I forgive them, O Lord, from the bottom of my heart!
But that thy message sent by my mouth should not be slandered,
I am compelled to declare the cause of my departing, and so to
utter their follies, to their amendment I trust, and the example
of others, who in the same banishment can have so crucll hearts
to persecute their brethren.
B
2
To be short, the said Mr Isaack, and one Parrey, late Chan-
cellor of Salisburie, by the counsell of Dr Coxe, Dr Bale, Turner
of Wynsore, Jewell of Oxford,* and others, accused me before
the Magistrates, in nyne Articles, of high treason against the
Emperour, his sonne Philip King of Spaine, and the Queene of
England.
My words are these that followeth, in a book named, “The
Admonition of Christians, concerning the present troubles of
England." First, speaking against idolaters, and how they
ought, by the express command of God, to be put to death;
and yet reserved by God's providence. I said:
1. If Mary and her Counsellors had been sent to hell before
these dayes, her cruelty should not have so manifestly appeared
to the world.
1 Quirks, stratagems.
2 Henry Parry was appointed Chan-
cellor of the Cathedral Church of
Salisbury in 1547, deprived in 1553,
restored in 1559, and died in 1571.
3 Richard Turner, a native of Staf
fordshire, and a fellow of Magdalene
College, Oxford. He became curate
of Chartam in Kent, vicar of Dert-
ford, and preferred to a prebend of
Windsor. He assisted John Marbeck,
the musician and organist in that
church, in his Concordance to the
Bible, (as Foxe records in Marbeek's
examinations) which was printed in
1550. He was one of the English
exiles who settled at Basel; and Foxe
states that he died in exile, or pre-
viously to 1559. On the 12th Oct.
1558, we find Peter Welthowe was
promoted to the vicarage of Hilling-
den, vacant by the death of Richard
Turner. (Wood's Athena Oxon. by
Bliss, vol. i. p. 277. Tanneri Biblio-
theca Britan. p. 727. Newcourt's
Repertorium, vol. i. p. 650.)
* Dr John Jewel, afterwards Bishop
of Salisbury.
• This title does not correspond with
that of the original edition of his
"Faythfull Admonition." See vol.
iii. p. 257. The passages objected
against Knox will be found at pp.
294-308,
48
THE TROUBLES AT FRANKFURT.
2. Jesabel never erected half so many gallowes in all Israel,
as mischievous Mary hath done within London alone.
3. Would any of you have confessed, two years agone, that
Mary, your mirrour, had been false, dissembling, inconstant,
proud, and a breaker of promises, except such promises as she
made to your god the Pope, to the great shame and dishonour
of her noble Father?
4. The love of her native country could not move that wicked
woman's heart to pity.
5. She declareth herself an open traitouress to the Realm of
England, contrary to the just lawes of the same, to bring in a
stranger, and make a proud Spaniard King, to the destruction
of the nobility and subversion of the Realm.
6. If God had suffered her (for our scourge) and her cruell
counsell to come to authority, &c.
7. Under an English name she beareth a Spaniard's heart.
8. Much trouble in England for the establishing of that
most unhappy and wicked Woman's authority; I meane, of her
that now reigneth in God's wrath, &c.
9. Marriage ought not to be contracted with those that are
maintainers of Idolatry, such as the Emperour, who is no less
enemy to Christ than was Nero.
These places being noted in my book to the Magistrates, I
was commanded by them to stay from preaching; and yet being
desirous to hear others, I went to the church the next day, not
thinking that my company would have offended any. But as
soon as my accusers saw me, they, with Dr Coxe and others, de-
parted from the sermon. Some of them protesting, with great
vehemency, that they could not tarry where I was present.
After few days, the said Isaack and the said Jewell laboured
with the Magistrate for sentence and judgement; whereupon
they sent for Mr Williams and Mr Whittingham, and com-
manded them that they should desire me to depart the City.
Thus have ye briefly the cause of my departure, the cause of
my Sermon, and the effect of the same, and all my public matters
THE TROUBLES AT FRANKFURT.
49
1
}
without any purgation of myself, or argument made for my Own
defence. One day I do purpose, by the grace of God, to handle
this matter more at large;' and now, deare Brethren, I do bid
you all Fare well in the Lord, the living God, beseeching you to
stand fast in that doctrine that ye have of me received, for I
taught you not man, nor man's fantasies, but as I learned of
the Lord, the true Word of God. If I had cast me to please
men, I had not been the servant of God. If I had been a man-
pleaser, men would not have persecuted me; but so little do I
repent any thing that they lay unto my charge furth of the
book called, "The Admonition of Christians," either yet of my
Sermon, either of any part of my doctrine or publick doings,
that if God shall grant time, the World shall know, and so be
better able to judge of my whole Proceedings there.
¹ This purpose, it may be added, was never carried into effect.
VOL. IV.
D
50
THE TROUBLES AT FRANKFURT.
1
EXTRACT FROM THE BRIEF DISCOURSE, &c.
The nexte daie [the 31st of August 1555], the pastour, Dr
Coxe, Maister Parry, and Maister Asheley, sent for Whitting-
ham, Thomas Cole, John Fox, William Kethe, Roger Harte,
John Hilton, with certeine other, demandinge of them what
shulde be the cause of their departure. Whittingham made
answere, that the daie before they had declared sufficiently,
and yet woulde farther shewe reasons, yf they would permit
the controversie to arbytrement. And to the intent they
shulde not counterfait ignorance, (amonge other) theis were
some causes:
1. Their breach of promess, established with invocation of
Goddes name. 2. Their orderless thrustinge themselves in
to the Churche. 3. Takinge awaie the order of Discipline
established before their comminge, and placinge no other.
4. The accusation of Maister Knox their godly minister of
treason, and seekinge his bloude. 5. Their overthrowinge of
the common Order taken and commaunded by the Magistrate.
6. The displacinge of officers withowte anie cause alleadged.
7. The bringing in of Papisticall superstitions and unprofitable
ceremonies, whiche were burthens, yokes, and clogges; besides
other thinges, whiche, yf they woulde abide the triall, they
shulde heare at large. When he and some of the rest had ren-
dred their reasons for their departure to this effecte, certaine
warme wordes passed to and fro from the one to the other; and
so in some heate departed.
Not many daies after, the oppressed Churche departed from
Frankford to Basill and Geneva, some stayinge at Basill, as
Maister Fox with others. The rest came to Geneva,' where they
¹ On the 13th of October 1555. (Livre des Anglois, p. 6.)
1
J
THE TROUBLES AT FRANKFURT.
51
£
were received withe great favour and mutche curtesie, bothe
of the Magistrates, ministers, and people. So soone as they
entred their Churche, [the 1st of November 1555,] they chose
Knox and Goodman for their pastor, and Gilby requested to
supplie the roome till Knox returned oute of France.
EXTRACTS OF LETTERS RELATING TO KNOX AND THE ENGLISH
CONGREGATION AT FRANKFURD.
I.
JOAN. CALVINUS ANGLIS FRANCFORD. S. D.¹
Hoc vero me graviter excruciat, et valde absurdum est, inter
Fratres ob eandem fidem à patria exules ac profugos dissidium
oriri: et quidem hac de causa, quæ vel sola debuerat in hac
vestra dispersione, quasi sacrum vinculum, vos simul devinctos
tenere. Quid enim vobis in hac tristi et misera clade potius
agendum erat, quam ut à patriæ visceribus avulsi, Ecclesiam
vobis adoptaretis, quæ animis et linguis conjunctos, materno
gremio exciperet ac foveret? Nunc vero de precandi forma, et
ceremoniis quasi in otio et deliciis litem à quibusdam moveri,
idque obstare quominus in unum Ecclesiæ corpus istic coales-
catis, nimis, meo judicio, intempestivum est. Neque tamen
eorum constantiam reprehendo, qui ut pro justa causa depug-
1
¹ A translation of this letter, which
it appears was specially addressed to
Knox and Whittingham, is already
given in the Extracts from the "Brief
Discourse," &c., at page 27. The ori-
ginal is now added from the edition
of Calvin's Works, (Epistolæ et Re-
sponsa, p. 98,) Amsterdam, 1667, folio,
as a recent biographer of Calvin says
of the translation, "Some of the ex-
pressions are twisted to a meaning
more favourable to the Frankfurt Con-
gregation than the original warrants.”
—(Dyer's Life of Calvin, p. 427.)
52
THE TROUBLES AT FRANKFURT.
nent, inviti in contentionem trahuntur: sed pertinaciam, quæ
sanctum formandæ Ecclesiæ studium moratur et impedit, merito
damno. Equidem ut in rebus mediis, ut sunt externi ritus,
facilem me ac flexibilem præbeo: ita non semper utile esse
judico, stultæ eorum morositati, qui nihil de consuetudine sua
remittunt, obsequi. In Anglicana Liturgia, qualem describitis,
multas video fuisse tolerabiles ineptias. His duobus verbis ex-
primo, non fuisse eam puritatem, quæ optanda fuerat: quæ
tamen primo statim die corrigi non poterant vitia, quum nulla
subesset manifesta impietas, ferenda ad tempus fuisse. Sic
ergo à talibus rudimentis incipere licuit, ut doctos tamen pro-
bosque et graves Christi ministros ultra eniti, et aliquid lima-
tius ac purius quærere, consentaneum foret. Si hactenus in
Anglia viguisset sincera religio, aliquid in melius correctum,
multaque detracta esse oportuit. Nunc quum eversis illis prin-
cipiis, alibi instituenda vobis sit Ecclesia, et liberum sit for-
mam, quæ ad usum et ædificationem Ecclesiæ maxime apta vide-
bitur, de integro componere: quid sibi velint nescio, quos fæcis
Papisticæ reliquiæ tantopere delectant. Amant ea quibus
assueti sunt. Hoc primo et nugatorium, et puerile est: deinde
multum interest hæc nova institutio à mutatione. Ego vero,
si quorundam infirmitas ad summum gradum non conscendat,
ut vos ultra modum rigidos esse nolim: ita rursus alios monitos
esse cupio, ne sibi in sua inscitia nimis placeant: deinde ne
sua pervicacia sancti ædificii cursum retardent. Tertio, ne
stulta eos æmulatio abripiat. Nam quæ illis rixandi causa,
nisi quia pudet melioribus cedere? Sed ego frustra ad eos ser-
monem converto, qui forte non tantum mihi tribuunt, ut consi-
lium à tali auctore profectum admittere dignentur. Si metuunt
sinistrum in Anglia rumorem, quasi ab ea quæ illis exilii causa
fuit, religione desciverint, longe falluntur. Potius enim fide-
les, qui illic residui sunt, hæc magis ingenua sinceraque pro-
fessio expendere coget, in quam profundam abyssum ceciderint.
Nam eos gravius suum præcipitium vulnerabit, ubi vos ultra
medium cursum, unde retracti sunt, progredi viderint. Valete
1
THE TROUBLES AT FRANKFURT.
53
integerrimi Fratres, et fideles Christi servi. Dominus vos tueri
ac regere pergat. Geneva, 15. Calendas Februarii¹ M.D.LV.
II.
THOMAS SAMpson to John Calvin.²
I Do not cease from doing here as I did at Lausanne, that is,
I am expecting a reply from your kindness. And indeed I am
more anxiously expecting it, in proportion as I perceive the
flame is lighted up with increased vehemence amongst us Eng-
lish. For a strong controversy has arisen, while some desire
the Book of Reformation of the Church of England to be set
aside altogether, others only deem some things in it objection-
able, such as kneeling at the Lord's Supper, the linen surplice,
and other matters of this kind; but the rest of it, namely, the
Prayers, Scripture lessons, and the form of the administration
of Baptism and the Lord's Supper, they wish to be retained.
Some contend for retaining the form, both because the Arch-
bishop of Canterbury defends the doctrine as sound, and also,
because the opposite party can assign no just reason why the
form should be changed. They exclaim on the other hand,
that the sole object of these persons is the establishment of
ceremonies. You see, most excellent Calvin, how Satan is per-
mitted, both at home and abroad, to rage against the English.
May God have compassion upon us! and I entreat you, by
Christ our common Saviour, to give your best consideration to
these disturbances of ours, and shew me how we may best re-
medy this present evil. I well know how much weight the
¹ The 15th Calends of February
was the 18th of January; in the
translation, at page 30, the letter is
dated the 20th of January.
2 The original is printed in the
"Epistolæ Tigurinæ," (Parker Socie-
ty), p. 112. Calvin's reply, to which
he makes an allusion in a subsequent
letter (p. 58), is not preserved.
54
THE TROUBLES AT FRANKFURT.
authority of your letters will have with both parties in the set-
tlement of this dispute.
Strasburgh, February 23, 1555.
Yours,
THOMAS SAMPSON.¹
III.
WILLIAM WHITTINGHAM TO JOHN CALVIN."
3
THE occasion that ought to bring us the greatest comfort from
your most important letter, has in a manner thrown us into
the greatest anxiety and distress. For when there seemed
likely to be no end to such noisy contentions, and on that ac-
count it was ordered by the Magistrate that we should comply
with all the rites of the French Church, (unless there should
happen to be any thing that might justly be found fault with);
this circumstance so much offended some parties, that, leaving
the contest about ceremonies, they betook themselves to forensic
accusations. For Master Knox, being most unjustly charged
before the Magistrate with high treason, has been ordered to
quit the place, not without the regret of all good men, and
even of the Magistrate himself. He is, therefore, on his way
to you, and will explain the whole matter in order. This only
I can speak from experience, that nothing ever occasioned
greater distress and shame to good men than this wickedness
has done. But I cannot now relate these things by reason of
my grief, and he will himself explain them better and more
1 Sampson was Rector of Allhal-
lows, in Bread Street, London, and
afterwards Dean of Chichester. He
was designed by Queen Elizabeth to
be Bishop of Norwich, but this he re-
fused in consequence of his objections
to the hierarchy and ceremonies of
the English Church. In 1561, how-
ever, he was installed Dean of Christ
/
Church, Oxford, and survived till
April 1589.-(Wood's Athenæ Oxon.,
by Bliss, vol. i. p. 549.)
? From the Zurich Letters, p. 764;
the original is in the "Epistolæ Tigu-
rinæ," p. 494.
3 The letter to Knox and Whit-
tingham, on the 18th of January 1555,
see pages 27 and 51.
THE TROUBLES AT FRANKFURT.
55
fully in person, as well as all other matters, of which I will de-
scribe the progress and result more at length after the fair.
Farewell in Christ, and with your wonted affection aid us by
your prayers and counsel. Frankfort, March 25, 1555.
WILL. WHITTINGHAM.¹
IV.
I
RICHARD COXE AND OTHERS TO JOHN CALVIN.2
GREETING. After that our very dear brother Thomas Samp-
son had communicated to us sometime since the letter that you
wrote to him touching our common controversy with certain
brethren, we considered it a mark of our duty and regard to
you to inform you, as early as possible, of all that has been
done, and with what design. But though it may perhaps seem
to you somewhat late to write to you, when the matter is alto-
gether brought to a termination; yet we implore you by Jesus
Christ, not to suppose that the delay has arisen from any desire
unduly to undervalue your authority. For it both is, and ought
to be, most highly esteemed and regarded, not only by our-
selves, but by the world at large. But since your Reverence
was many days' journey distant from us, and because there was
great hope that all that controversy could be settled with less
inconvenience between the brethren themselves, we were un-
willing to disturb your most important meditations by our
trifling and domestic concerns. But though we are very loth
to suspect our brethren of any thing that savours of insincerity,
"William Whittingham was con-
cerned with Knox, Goodman, and
others, in the translation of the Ge-
neva Bible. He likewise translated
some of the Psalms in Sternhold and
Hopkin's version. He was ordained
at Geneva, and on his return to Eng-
land was made Dean of Durham,
through the interest of the Earl of
Leicester. He died in June 1579.
For a further notice of him, see the
references in the Index to Strype, and
the Introduction to the Troubles of
Frankfort, of which book he is sup-
posed by Professor M'Crie to have
been the author."-(Note by the Rev.
Dr Hastings Robinson, Editor of the
Original Letters, &c.)
2 The original, in Latin, is printed
in the "Epistola Tigurinæ,” p. 487.
56
THE TROUBLES AT FRANKFURT.
we are nevertheless somewhat afraid that the whole affair and
case has not been set before you with sufficient explicitness.
For neither are we so entirely wedded to our country, as not to
be able to endure any customs differing from our own; nor is
the authority of those fathers and martyrs of Christ so much
regarded by us, as that we have any scruple in thinking or act-
ing in opposition to it. And we have not only very frequently
borne witness to this by our assertions, but have at length
proved it by our actions. For when the Magistrates lately
gave us permission to adopt the rites of our native country, we
freely relinquished all those ceremonies which were regarded by
our brethren as offensive and inconvenient. For we gave up
private baptisms, confirmation of children, saints' days, kneel-
ing at the holy communion, the linen surplices of the ministers,
crosses, and other things of the like character. And we gave
them up, not as being impure and papistical, which certain of
our brethren often charged them with being; but whereas they
were in their own nature indifferent, and either ordained or
allowed by godly fathers for the edification of our people, we
notwithstanding chose rather to lay them aside than to offend
the minds, or alienate the affections of the brethren. We re-
tain, however, the remainder of the form of Prayer and of the
administration of the Sacraments, which is prescribed in our
Book, and this with the consent of almost the whole church,
the judgment of which in matters of this sort we did not think
should be disregarded. With the consent likewise of the same
church, there was forthwith appointed one pastor, two preachers,
four elders, two deacons; the greatest care being taken that
every one should be at perfect liberty to vote as he pleased;
except only that by the command of the Magistrate, before the
election took place, were set forth those articles lately published
by the authority of King Edward, which contained a summary
of our doctrine, and which we were all of us required to sub-
scribe. For what kind of an election, they said, must be ex-
pected, unless the voters shall previously have agreed as to
{
57
THE TROUBLES AT FRANKFURT.
doctrine? Certain parties, who had before manifested some
objection, subscribed to these articles of their own accord.
Some few declined doing so, of whose peaceableness, neverthe-
less, we entertain good hope.
We have thought fit to write thus fully to your kindness,
that you might ascertain the whole course of our proceedings
from ourselves. Our Liturgy is translated into French,' and
the Articles above mentioned have very lately been printed at
Zurich. Did we not suppose that they would easily be met
with among you, we should take care that copies should be for-
warded you. But we pray your kindness not to imagine that
we have aimed at any thing else throughout this whole busi-
ness, and this we testify before the Lord, than the purification
of our church, and the avoiding of most grievous stumbling-
blocks which otherwise seemed to be hanging over us. May
the Lord Jesus very long preserve your piety to us and to his
church! Farewell. Frankfort, April 5, [1555.]
Your piety's most devoted
English exiles,
EDMUND GRINDAL.
JOHN Bale.
RICHARD Cox.
DAVID WHITEHEAD.
RICHARD ALVEY.2
THOMAS BECON.3
EDWIN SANDYS."
ROB. HORN.
1 "Le Livre des Prieres Communes,
de l'Administration des Sacramens
et autres Ceremonies en l'Eglise d'An-
gleterre. Traduit en Francoys par
Francoys Philippe, serviteur de Mon-
sieur le grand Chancellier d'Angle-
terre. De l'imprimerie de Thomas
Gaultier, 1553." 8vo. (Herbert's Ty-
pogr. Antiq., vol. iii. p. 766.) Thomas
Goodrich, Bishop of Ely, was then
Lord Chancellor of England.
Alvey was made Prebendary of
Westminster in 1552. (Strype's Eccl.
Memor., vol. ii. p. 274.)
THO. LEVER.
THO. SAMPSON.
³ Becon was a prolific author, and
his works have been collected and
republished by the Parker Society.
He had been Chaplain to Cranmer,
and was afterwards Prebendary of
Canterbury, and Rector of St Ste-
phen's, Walbrook. Becon died, it ap-
pears, about the year 1567.
4
* Sandys or Sandes, late Master of
Katherine Hall, Cambridge, was suc-
cessively Bishop of Worcester and
London, and afterwards Archbishop
of York. IIe died in July 1588.
58
THE TROUBLES AT FRANKFURT.
V.
JOHN CALVIN TO RICHARD Coxe and OTHER ENGLISHMEN AT
FRANKFURT.'
PARADVENTURE I answere your letter (Worshipfull freinds and
brethern,) more slowlie then either ye hoped or looked for; but
for so muche as ye knowe the wayes for a tyme so to be beset
withe theves, that no messenger allmoste coulde passe from
hence to yow, the excuse of my long delay towardes yow shalbe
the easier.
I expressed my minde frankly to oure beloved brother,
Thomas Sampson, of that wherof I was enformed by the letters
of certeine men, as touchinge the contention unluckelie stirred
up amonge yow. For certene of my freindes founde them selves
greved, that yow woulde so preciselie urge the Ceremonies of
Englande; wherby it might appeere that ye are more geven and
addicte to your countrie then reason woulde. I confesse that
I harde certeine reasons alledged on your behalf, whiche woulde
not suffer yow to departe from the receyved Order; but they
might be soone and easilie confuted. Nowe, as I counsailed
mine owne freindes whiche dissented from yow, somewhat to
yelde, yf they might conveniently; so it offended me that there
was nothinge graunted or relented on your partes. Because
there was no man named unto me, I durste not entreprise to
medle with the matter, leaste my credit shuld incurre the sus-
pecte of rashnes. Nowe that ye are more mylder and tracta-
ble in this controversie, and that ye have (as ye saie) stilled
the matter withe quietnes, I am verie glad.
Verely no man well instructed, or of a sounde judgement,
'The original letter (in Latin) is
printed in the collection of Calvin's
Epistles (p. 98); but, by a typogra-
phical mistake, it is given with the
address, "Calvinus Cnoxo, et Gregali-
bus. S. D." At the time it was writ-
ten Knox was residing at Geneva.
The above translation is printed from
the "Brief Discourse," &c., p. 51.
THE TROUBLES AT FRANKFURT.
59
will deny (as I think) that Lights and Crossings, or suche like
trifles, sprange or issued owte of Superstition; wherupon I am
perswaded that they whiche reteine theis ceremonies in a free
choise, or when they maie otherwise doo, they are over-greedy
and desyrous to drink of the dregges. Nether do I se to what
purpose it is to burthen the Churche with tryfflinge and unpro-
fitable Ceremonies; or as I maie terme them with their propre
name, hurtefull and offensible ceremonies, when as there is
libertie to have a symple and pure Order. But I keepe in and
refraine my self, leaste I shulde seeme to beginne to move a
newe contention of that matter, whiche, as yow reporte, is well
ended.
All good men will allowe the Pastours and other Ministers
elections with common voices, so that none complaine that the
other parte of the churche was oppressed fraudulently and with
craftye practises. For it standethe your Wisedomes in hande
to consider, that howe muche commoditie the goodnesse of the
Senate dothe deserve, so muche envie shall yow be giltie of, or
charged withall, yf yow have abused their lenitie or gentlenesse,
whiche were so well affected towardes your Nation. Yet I
woulde not have this so taken, that I go abowte to be prejudi-
ciall to anie man, but I had rather shewe plainely what maie
be saide, then to norishe an ill opinion by silence, or in hold-
inge my peace. But certenly, this one thinge I cannot keepe
secret, that Maister Knox was, in my judgement, nether god-
ly nor brotherly dealt withall; if he were accused by the subtill
suggestion of certeine, it had byn better for them to have taried
still in their owne lande, then unjustly to have brought into
farr countries the fierbrande of crueltie, to set on fier those that
would not be kindled,
Notwithstandinge, because it greveth me to speak sleightly of
theis evells, the remembrance wherof I woulde wishe to be
buryed in perpetuall forgetfullnes; therfore I onely counsaile
yow (not withowt a cause) to be wounded, that ye applie your
selves to make them amendes for the faulte committed.
60
THE TROUBLES AT FRANKFURT.
When I harde that the one parte was minded to departe
from thens,¹ I earnestly admonished them (as it became me)
that if they coulde not well remaine there, that the distance of
place shulde not dissipate, or rent in sunder their brotherly
agrement; for I feared muche least that some privie grudge of
the former contention remained. And certainely, nothinge
coulde more comforte my harte, than to be delyvered from this
feare. For if anie haplie come to us, it woulde grieve me
that there shulde be (as it were) but a suspition of any secret
debate betwene yow.
Therfore as touchinge that ye have written of your Agrement,
I desier that it maie be firme and stable; that if it chaunce the
one parte to go to an other place, yet, that yow beinge so sun-
dred by distance of places, maie keepe sure the holie bande of
amitie: for the fault alreadie committed is too muche, although
thorowgh discorde it creepe no further. Wherfore it shall well
beseeme your Wisedomes (that ye maie be freinds) to purge dili-
gentlie what so ever remainethe of this breache. Fare ye well,
Brethern; the Lorde succour yow with his aide, and governe
yow with his Spirite; powre his blessinges upon yow, and mitti-
gate the sorowe of your exile. From Geneva, this last of Maie."
Anno 1555.
Your, JOHN Calvin.
To the Worshippfull my lovinge Brethern
in the Lorde, Maister Richard Coxe,
and the rest of the Englishemen whiche
nowe remaine at Frankford.
1
They begin pretely.-(Marg. note.)
2 The Latin is dated "Pridie Idus,
Junii, 1555," which would make it the
12th of June. It probably should have
been printed "Prid. Cal. Junii," or
the 31st of May; as in the above
translation.
THE TROUBLES AT FRANKFURT.
61
2
VI.
BISHOP RIDLEY TO BISHOP GRINDAL.¹
ALAS! that our brother Knox could not bear with our Book of
Common Prayer; matters against which although, I graunt, a
man (as he is) of wit and learning may find to make apparaunt
reasons; but I suppose he cannot be able soundly to disprove
by God's Word. The reason he maketh against the Letany,
and the fault Per Sanguinem et Sudorem,3 he findeth in the
same, I do marvail how he can or dare avouch them before
the English men that be with you. As for private Baptism, it
is not prescribed in the Book; but where solemn Baptism, for
lack of time and danger of death, cannot be had, what would
he in that case should be done? Peradventure, he will say, It
is better then to let them dye without Baptism. For this his
'better,' what word hath he in the Scripture? And if he have
none, why will he not rather follow that that the sentences of
the old ancient writers do more allow? from whom, to dissent
without warrant of God's Word, I cannot think it any godly
wisdom. As for Purification of Women, I ween the word
'purification' is changed, and it is called Thanksgiving; [but
the Book is taken from us, and now I do not perfectly remem-
ber the thing; but this I am sure of, the matter there said all
1 An extract of this letter was print-
ed by Dr Covel, in his "Brief An-
swer to J. Burge's Reasons," &c.
1606, p. 69; and again, by Strype, in
his "Life of Archbishop Grindal,”
p. 19, from which it is here printed,
with the passages inclosed in the
brackets, from the Parker Society edi-
tion of Bishop Ridley's Works, p. 533.
Strype introduces the letter with
these words: "And holy Bishop Rid-
ley, hearing of the Controversies stir-
red there at Frankford about the Com-
mon-Prayer-Book used in the Church
of England under King Edward,
writes thus to the same Grindal a
little before his martyrdom." The
date of Ridley's martyrdom was the
16th of October 1555.
2 Covel and Strype explain this
"meaning, plausible reasons.”
3 This is corrected to "Per sangui-
neum sudorem," by the editor of the
Parker Society volume. Strype has,
"By the Cross and bloody Sweat."
62
THE TROUBLES AT FRANKFURT.
tendeth to give God thanks, and to none other end.] Surely
Mr Knox is, in my mind, a man of much good learning, and of
an earnest zeal: The Lord graunt him to use them only to his
glory.
[Where ye say, ye were by the Magistrates required gently
to omit such things in your Book as might offend their people,
not as things unlawful, but to their people offensive, and so ye
have done, as to the having of surplice and kneeling; truly in
that, I cannot judge, but that both ye and the Magistrates have
done right well; for I suppose in things indifferent, and not
commanded or forbidden by God's Word, and wherein the cus-
toms of divers countries be diverse, the man of God, that hath
knowledge, will [not] stick to forbear the custom of his own
country, being those where the people therewith will be offend-
ed; and surely if I might have done so much with our Magis-
trates, I would have required Mr Alasco¹ to have done no less
when he was with us.]
·
VII.
THE MINISTER AND OTHER MEMBERS OF THE ENGLISH CONGRE-
GATION AT FRANKFURT TO JOHN CALVIN."
But leaving these things, let us return to the business of
Knox, wherein you greatly desire godliness and brotherly love
on the part of those who were implicated in it. We will,
therefore, briefly and truly explain to you the history of the
Alasco, more properly John à
Lasco, an eminent Polish Reformer,
who was placed at the head of the
Foreign Reformed Congregations in
London during the reign of Edward
the Sixth.
2 From the valuable collection of
"Original Letters, relative to the
English Reformation, chiefly from the
Archives of Zurich, translated and
edited for the Parker Society, by the
Rev. Hastings Robinson, D.D." Cam-
bridge, 1847. 8vo. The original, in
Latin, is printed in the "Epistolæ
Tigurinæ," p. 489.
THE TROUBLES AT FRANKFURT.
63
whole affair. There were, at that time, certain parties in our
Church, who, instructed by long practice and experience, were
able easily to foresee and conceive beforehand in their minds
the evils that were either already impending over our Church,
or might happen to it in future. These persons understood
that Knox had published a certain book,' which they perceived
would supply their enemies with just ground for overturning
the whole Church. For there were interspersed in this publi-
cation atrocious and horrible calumnies against the Queen of
England, whom Knox called at one time the wicked Mary, at
another time a monster. And he exasperated King Philip
also by language not much less violent. When these men had
read this infamous libel, attached as they are to true religion
and to our Church, they considered it neither profitable nor
safe to ourselves that Knox should be received with favour
our church. One of them, therefore, called upon the intimate
friends of Knox, and pointed out to him that it would be most
advisable for Knox to leave the Church, and depart to some
other place; and this he earnestly recommended him to do.
Not succeeding in this, our friends, having more closely con-
sidered the danger which without doubt was hanging over them,
thought it right to proceed in a different way. The matter
was at last brought before the Magistrates, with no other view
than that Knox might be ordered to quit the place. When
the Magistrate was made acquainted with the case, and had
also discovered that the Emperor was defamed in that pam-
phlet; considering that a man of this kind might easily occa-
sion danger, not only to our Church, but also to his State, he
ordered him to leave the city.
"This book was entitled, 'An Ad-
monition to Christians.' The sub-
stance of it was first preached in
Buckinghamshire. Nine places there-
in were laid to the charge of Knox,
in one of which he called the Em-
peror 'no less an enemy to Christ
than was Nero.' See M'Crie's Life
of Knox. Fuller, Ch. Hist. ii. 412.
Soames, iv. 564. Troubles of Frank-
fort, 44. The whole account is given
in Strype, Mem. iii. 1.406."-(Note by
the Rev. Dr Hastings Robinson, Edi-
tor of the Original Letters, &c.) The
Admonition itself is republished in the
previous volume of Knox's Works.
64
THE TROUBLES AT FRANKFURT.
Thus you have the whole affair as it really took place; nor
would we for the sake of our friends evade the subject, by hold-
ing back any thing, or obscure it by our relation of it. Some-
thing was conceded to Knox. For our party had observed
some other things in him, which we have now purposely for-
borne to mention, but which induced them to desire his depar-
ture. But these clearly were the reasons which drove our
friends to this step, and it was altogether in this way that they
got rid of that affair. But what an occasion for disseminating
falsehoods these authors of confusion thence laid hold of, what
dreadful language they uttered, what disturbance they excited,
must be matter of wonder to every one who is unacquainted
with their character: especially when they even prevailed upon
you to write concerning men who were in every respect inno-
cent, that "it had been better for them to have remained in
their own country, than to have brought over to a distant land
the firebrand of unjust severity." If those who occasioned
Knox's departure from hence had been in any way known to
you, you would assuredly have dealt more gently with them.
For scarce any man living is more remote from cruelty than,
by the grace of God, those persons both are and have been."
Certainly, when an account of what they had done was de-
manded of them by our pastor, they gave such a straightfor-
ward statement, that, scrupulous as he is in every thing else,
he had nothing whatever to find fault with. For you cannot
but be aware, how unbecoming it would have been in us impo-
tently to rage in half-muttered abuse against Magistrates; not,
perhaps, because they do not deserve it, but because of the
office imposed upon them by God. This we can assure you,
that that outrageous pamphlet of Knox's added much oil to the
1 Calvin's letter adds, c quæ no-
lentes quoque inflammet," to set on
fire those that would not be kindled.
-(Editor of the Parker volume.)
2 "This one thing I cannot keep
2
secret, that Master Knox was, in my
judgment, neither godly nor brother-
ly dealt withal."-(Calvin: Troubles
of Frankfort.) See supra, p. 59.
..
THE TROUBLES AT FRANKFURT.
65
flame of persecution in England.' For before the publication
of that book, not one of our brethren had suffered death; but
as soon as it came forth, we doubt not but that you are well
aware of the number of excellent men who have perished in
the flames; to say nothing of how many other godly men be-
sides have been exposed to the risk of all their property, and
even life itself, upon the sole ground of either having had
this book in their possession, or having read it; who were per-
haps rescued from the sword at greater cost and danger of
life than the others offered their necks to it. But enough
of these things.
You piously exhort us that, if we perceive that the minds
of some parties are wounded not without cause, we should en-
deavour to make amends for the injury. But when you have
left no stone unturned to heal those persons who have inflicted
their wounds upon themselves, and have nevertheless lost all
your pains, what can you possibly do for them? You say that
you have "diligently admonished those who are minded to leave
us, that their departure should not rend asunder the agreement
of the brethren." We wish that your Wisdom had foreseen
this, and that the authority of your letter had not given en-
couragement to the former quarrel, before you had heard the
other side of the question. We wish that your sagacity had
anticipated what was the tendency of their designs, namely,
to open faction, to say nothing more. For they themselves now
presume to write that they are ready to maintain the lawful-
ness of their secession from our church. We certainly hoped,
indeed, when we wrote to you, that our reconciliation would
have been lasting; and your friend Whittingham, with all the
rest of his party, except three or four, had given in his adhe-
sion to our church. But oh! like true Proteuses, they now
make subterfuges, and shamefully desert us, under I know not
what pretence. We know not whence this change of senti-
ment has arisen; but we leave you to judge what opinion must
¹ See vol. iii. p. 256.
VOL. IV.
E
66
THE TROUBLES AT FRANKFURT.
'
be entertained of those persons who tell you that they leave
the church solely on account of ceremonies, which even they
themselves dare no longer affirm to be ungodly, or can prove
to be at variance with the Word of God, or in any way unpro-
fitable. We pray God to bestow upon them a better mind;
and we earnestly entreat you no longer to mix yourself up in
so hateful a business, lest some disparagement should arise to
your reputation, which we desire should at all times be most
honourable and holy. May the Lord Jesus preserve you as an
especial ornament to his church!
Frankfort, September 20,¹ 1555.
Your admirers,
DAVID WHITEHEAD, Pastor.
RICHARD COx.
RICHARD ALvey.
HENRY PARRY.
THOMAS BECON, Minister of BARTH. TRAHERON.²
the Word of God.
VIII.
THOMAS COTTISFORD.3
CHRISTOPHER GOODMAN TO DR PETER MARTYR.“
For which reason, as I deny not that I had much to regret
in that Frankfort controversy; so indeed, though it occasioned
¹ In the Latin letter, the 23d of
September.- (Epist. Tigur. p. 493.)
2 Bartholomew Traheron, or Tra-
hern, was educated at Oxford, and
after travelling for some years in Ger-
many and Italy he took holy orders,
and was preferred to the Deanery of
Chichester. He became "Divinity
Reader" to the English exiles at
Frankfurt. See Wood's Athenæ Oxon.
(by Bliss, vol. i. p. 324) for a list of
his works.
3 Thomas Cottisford, or Cotsforde,
was the translator of the "Confession
of the Faith of Huldrik Zuinglius,
sent to the Counsell at Augsburg," in
1530, and printed at Geneva in the
year 1555, 8vo. In his edition of
Wood's Athenæ Oxonienses, vol. i.
p. 231, Dr Bliss has given an ac-
count of his life and writings. Ac-
cording to Bale, he died at Frankfurt
in 1555.
From the Rev. Dr Robinson's
volume of Zürich Letters, p. 769; the
original, in Latin, is contained in the
Parker Society volume, "Epistolæ
Tigurinæ,” p. 497.
THE TROUBLES AT FRANKFURT.
67
me great uneasiness in common with the rest, I do not now
repent of having stood forth and laboured with others in that
cause, which has been the chief occasion of that happy agree-
ment and solid peace which, by the great blessing of God, we
enjoy in this place; which I persuade myself never would have
occurred, if for the sake of the other party it had been permit-
ted to contaminate the purity of religion with the dregs of Po-
pery which they wished to force upon us. For by such conduct
we should deservedly have been called traitors to the truth,
and that too against our own convictions; and those who have
so pertinaciously endeavoured to load the free consciences of
the brethren with unprofitable ceremonies and paltry ordinances
of man, would not so readily have been brought to an acknow-
ledgment of their offence. If Paul and Barnabas had given
place to the brethren who came from Jerusalem to Antioch,
and had not withstood the doctrine of those persons with all
their might, what a pestilence would have spread throughout
all the churches! And if Peter, James, and the rest, had re-
fused to deliver their opinion to Paul and Barnabas when they
asked for it, how would they themselves have been otherwise
than cruel to the brethren, and faithless before God? They
thought fit therefore so to condescend to the infirmity of their
brethren, as yet meanwhile not to withhold their sentiments on
the side of truth. And as to the contention which then seemed
evil and calamitous, it was shortly afterwards evident how ne-
cessary it was to those churches, and useful to us who come
after them. Since therefore they are set before us as an ex-
ample in those things which relate to God, we may safely imi-
tate them; not only that we may boldly contend for the truth,
whether it be against open enemies, or against those who wish
to be called brethren; but also that we may not refuse our
support, whenever it is demanded with simplicity, and for the
sake of arriving at the truth. And though in this case it may
be difficult to avoid the imputation of being contentious, yet
when our conscience bears witness to us that we are averse
68
THE TROUBLES AT FRANKFURT.
from strife, and that we do not regard the opinions of men, but
the cause of the contention itself, we must faithfully discharge
our duty, and leave the event to Almighty God, who will de-
fend his own cause.
Geneva, August 20, 1558.
Your disciple,
"Christopher Goodman, son of
William, an Englishman, of Chester,
had been gratuitously admitted a
citizen at his own request.-(Extract
from the Council-Book of Geneva, dated
June 1, 1558.) He was concerned in
the Geneva translation of the Bible.
See many references to him in the
CHRISTOPHER GOODMAN.¹
Index to Strype. He left Frankfort
about September 1555 for Geneva,
and was chosen with Knox as pastor
of the church in that place."-(Note by
the Rev. Dr Hastings Robinson, transla-
tor and editor of the Parker Society volume
of Original Letters, §o.)
>
A LETTER
TO THE QUEEN DOWAGER,
REGENT OF SCOTLAND.
MAY M.D.LVI,
I
We have seen that Knox took leave of his brethren at Frank-
furt on the 26th of March 1555. He returned to Geneva,
where there were several English residents, and among whom
he probably resumed, for a short period, his ministerial labours;
but his affections being drawn to his native country, he pro-
ceeded to Dieppe in August, and sailed from that port with a
vessel which landed him on the east coast, near the boun-
daries of the two kingdoms.
The precise time of his marriage with Marjory Bowes is
somewhat uncertain. A solemn engagement had taken place
in the year 1553; but her youth, the opposition of her father,
Richard Bowes of Aske, to the alliance, and the troubles which
drove Knox from England, had evidently the effect of deferring
it to a more propitious season; and it is not improbable that
his desire to complete his long-contemplated engagement, had
no small influence in inducing him to revisit his native coun-
try. On his landing, he immediately repaired to Berwick,
where he found his affianced wife and her mother enjoying the
happiness of religious society. He afterwards visited Scot-
land, and in a letter addressed to Mrs Bowes on the 4th of
November, he expresses his astonishment and delight at the
fervent zeal for religion which prevailed, and which, “if he had
not seen with his eyes in his own country, he could not have
believed." This letter will be introduced into a subsequent
portion of the present volume.
During the eight or nine months which Knox spent now in
Scotland, the influence which he exerted in promoting the
cause of the Reformation can scarcely be over-estimated. In
[ 72 J
the month of May 1556, at the solicitation of the Earls Mari-
schal and Glencairne, he addressed the following Letter to the
Queen Regent, in the hope that she might be persuaded to
extend protection to the reformed preachers, or, as it might
happen, to listen favourably to their doctrine. The supercilious
manner in which the Queen termed this letter "a Pasquil," is
mentioned by Knox himself in his History,' as well as in the
additions to the Letter itself, when republished in 1558.
The text of the Letter is here given from the old printed
edition. In Dr M'Crie's MS. it is inserted, with this marginal
note: "This is his first Letter to her in the yeir 1556: the
other is inlargeit and written in the year 1558." It has how-
ever evidently been copied from the printed edition of 1558,
and it would be unnecessary to point out all the various read-
ings, as the latter copy will be included in the present volume
under its proper date.
¹ Vol. i. p. 252.
1
}
The copie
of a letter sent to
the ladye Mary dowagire,
Regent of Scotland, by
John Knor in the
yeare. 1556.
Here is also à notable sermon,
made by the sayde John Knor,
wherin is euydentlye pro-
ued that the masse is
and alwayes hath
ben abhomína-
ble before
God and JNO-
Tatrye.
Scrutamini Scripturas.
The original is a little volume in
black-letter, sign. A to H, in eights,
measuring 3 inches by 24. It is
printed with the same types as the
early edition of "The Spiritual and
Precious Pearle," translated by Ed-
ward Duke of Somerset; the tracts
by "Gracious Menewe," and Knox's
"Exposition on the Sixth Psalm."
It was no doubt printed towards the
close of 1556, the year in which the
Letter was written, soon after Knox
had returned from Scotland. The
"Notable Sermon," mentioned on the
title as forming part of the volume,
is already reprinted as "A Vindica-
tion of the Doctrine that the Mass
is Idolatry,” (Vol. iii. p. 33–70.)
t
TO THE EXCELLENT LADY MARY DOUAGIRE, Regent of Scot-
LAND, HIR HUMBLE SUBJECT, JOHN KNOX, WISHETH GRACE,
MERCY, AND PEACE FROM GOD THE FATHER OF OURE Lord
JESUS CHRIST, WITH THE SPIRITE OF PERFECT JUDGEMENT.
MATH. 10.
AOTES 14.
JERE. 14, 16.
ESL, 1, 51.
EXOD. 1.
THE eternall providence of the ever-lyvynge God hath appointed
his chosen children to fight in this wretched and transitory lyfe,
a battel difficil, and the maner of their preservation in the
same battel to be more mervellous. Their victory standeth GENE. 3.
not in resisting, but in suffering. And how they can be pre- MATH. 18.
served, and not brought to uttermoste confusion, the eye of
man perceyveth not. [Our soverane Master pronounceth to
his Discipillis, that in thair pacience suld thai possess their
saullis. And the same foirsaw the Prophet Ysay, when that
he paynteth furth all uther battell to be with violence, tumulte,
and blud-scheding; but the victorie of Godis pepill to be in
quyetnes, sylence, and hoip; meanyng, that all utheiris that
obtene victorie, do inforce theme selves to resist thair adversa-
ries, to sched blude, and to murther. But so do not the elect
of God, but all thingis thai sustene at the commandement of
Him who hath apoyntit thame to suffer, being most assuredlie
persuadit, that then onlie thai triumphe, when all men judge
thame oppressit; for in the cross of Chryst alwayis is includit IN THE
a secreit and hid victorie, never weill knawin till the sufferer OHRYST IS
appeir altogether to be (as it wer) exterminat. For then onlie
did the blude of Abell cry to God, when proud Cayn judgeit
all memorie of his brother to haif bene extinguischit: And sa
I say, thair victorie is mervalous; and how that thai can be
CROSS OF
VICTORIE
HID.
76
LETTER TO THE QUEEN REGENT.
4 REG. 25.
JERE. 62.
DANIEL 1.
ESAL 1.
EPHE 2.
JOSUA. 10.
preservit and not brocht to utter confusion, the eye of man
perceaveth not.]¹ But [He] whose power is infinite, by secrete
and hidden motions, toucheth the hartes of such as, to man's
judgement, have power to destroye them, of very pitie and com-
passion to save his people. As he dyd the hartes of the Egyptian
mydwyves to preserve the men children of the Israelites, when
precept was geven by Pharao of their destruction: the harte of
Pharao's doghter to pitie Moyses, in his young infancy exposed
to the danger of waters: the harte of Nabuchodonasar to pre-
serve the captyves alyve, and liberally to norishe the children that
were founde apte to lettres: And fynally, the harte of Cyrus to
sett at libertye the people of God, after long bondage and thral-
dom. And thus doth the invisible power and love of God, mani-
fest itselfe towardes his elect frome tyme to tyme, for two
causes: First, to comforte his weake warryors in their mani-
folde temptations, letting theym to understande that he is able
to compell suche, as some tyme were enemies to his people, to
fight in their cause; and also (as by his Prophet Esaie he
doth promyse) to promote their delyveraunce. And Secun-
darily, to gyve a testimony of his favour to them, that by all
apperance did lyve before (as Saint Paule speaketh), “wanting
God in the world, strangers from the commonwealth of Israel,
and wythout the league of his mercyfull promes and free grace
made to his church." For who could have affirmed that one of
these persones afore named, or yet Rahab, had bene so loving,
faithful, and gentle, before that occasion was offered unto theym
to manifeste theyr nature and clemency? But the workes of
mercye shewed to the afflicted, have left to us assurances that
God used theym as vessels of his honor. For pitie and mercy
shewedde to his afflicted flocke, as they never lacked reward
temporal, so if they be contynewed, and be not changed into
crueltye, are assured signes and sealles of everlasting mercy to
be receyved from God, who, by hys Holy Spirite, moveth their
1 This passage and some other words
inclosed within brackets, are not con-
tained in the original edition, and are
supplied from MS. M.
LETTER TO THE QUEEN REGENT.
7
1
1
harts to shewe mercye to the people of God oppressed and
afflicted.
Your Grace perchance doeth wonder to what purpose these
thinges be recyted: and I in very dede can not wonder ynough,
that occasion is offered to me (a worme most wretched) to
recyte the same at this present. For I have looked rather for
the sentence of deathe, then to have written to your Grace in
these last and manifest wicked' dayes, in which Sathan so
blyndeth the hartes of many, [that innocentis ar dampnit, thair
cause never tryit.]
I doubt not but the rumors whiche came to youre Grace's
eares of me have bene suche, that if all reportes were trew, I
were unworthy to lyve on the earth. And wonder it is, that
the voyces of the multitude shoulde not so have enflammed
your Grace's harte with just hatered of such a one as I am ac-
cused to be, that all accesse to pitie should have bene shut up.
I am traduced as an heretyke, accused as a fals teacher and
seducer of the people, besides other opprobries, which, affirmed
by men of worldly honor and estymation, may easely kyndle the
wrath of Magistrates when innocency is not knowen. But
blessed be God, the Father of oure Lorde Jesus Christe, who,
by the dewe of hys heavenly grace, hath so quenched the fyre
of displeasure in youre Grace's harte (whiche of late dayes I
have understood) that Sathan is frustrate of his enterpryse
and purpose, which is to my harte no small comforte; not so
muche (God is witnes) for any benefit that I can receave in
this miserable lyfe by protection of any earthly creature, (for
the cuppe which it behoveth me to drynke is appointed by the
wysdome of Him whose counsailes are not changeable,) as that
I am for that benefit, which, I am assured, your Grace shall
receyve, if that ye continewe in lyke moderation and clemency
towardes others that most unjustly are and shalbe accused, as
that your Grace hath begonne towardes me and my moste des-
perate matter. That is, if by godly wysdome ye shall study to
" In MS. M. "most disperat cause.”
'In MS. M. "most wicked."
78
LETTER TO THE QUEEN REGENT.
MATH. 6.
MATH. 10.
EXO. 20.
ROM. 18.
1 PET. 2.
brydle the fury and rage of theym, who, for maintenance of
their worldly pompe, regarde nothing the cruel murdering of
symple innocents; then shall He, who pronounceth mercy to
apperteyn to the mercifull, and promiseth that a cuppe of colde
water geven for hys name's sake shall not lacke rewarde, fyrst
cause your happy government to be praysed in this present
age, and in posterities to come; and laste, recompens your
godly paynes and study with that joy and glory whiche the eye
hath not sene, nor yet can enter into the harte of mortall
creature.
Superfluous and foolishe it shall appeare to many that I, a
man of base estate and condition, dare enterprise to admonishe
a Princess so honorable, endewed with wisdome and graces sin-
gulerly. But when I consider the honor that God command-
eth to be geven to Magistrates, which, no doubte, if it be trew
honor, conteyneth in itself, in lawfull thinges obedience, and in
all thinges love and reverence; when, further, I consider the
troublesome estate of Christ Jesus trew religion, this daye
THE STATE. oppressed by blindnes of men; and last, the multitude of flat-
terers, and the rare number of them that boldelye and playne-
lye dare speake the naked veritie in presence of thair Princes,
and principally in the cause of Christe Jesus: These thinges,
I say, considered, whatsoever any man shall judge of my en-
terprise, I am compelled to say [that],
APO. 14, 17.
1
2
Oneles in your regiment and using of power, your Grace
be founde different from the multitude of Princes and head
rulers, that this pre-eminence wherein ye ar placed shal be
your dejection to torment and payn everlasting. This propo-
sition is sore; but, alas! it is so trew, that if I shulde concele
and hyde it from your Grace, I committed no lesse treason
against your Grace, then I did if I saw you by imprudency
take a cuppe which I knew to be poysoned or envenomed, and
yet wolde not admonishe you to absteyn from drincking of
the same.
1
¹ Oneles, unless.
g Regiment, government.
LETTER TO THE QUEEN REGENT.
79
The religion whiche this day men defende by fyre and
swearde is a cuppe envenomed, of which whosoever drinck-
eth, (except, by trew repentance, he after drincke of the
water of lyfe,) drincketh therewith damnation and death.
How, and by whome it hath bene envenomed, if it were no
more tediouse to youre Grace to reade and heare, then it is
paynfull to me to write or reherse, I wold not spare the labor.
But for this present, I have thought it some discharge of a
parte of my duty, if I of very love admonish your Grace of
that danger: which I do, (as God one daye shall declare,) pre-
ferring your Grace's salvation, and the salvation of the people
now committed to youre care,¹ before any corporal benefyt
that can redounde to my self.
Ye thinke, peradventure, that the care of religion is not com-
mitted to Magistrates, but to the Bishoppes and Estate Eccle-
siastical, as they terme it: No, no, the negligence of Bishoppes
shall no lesse be requyred of the handes of Magistrates (be-
cause they foster and maintein them in tyranny) then shall the
oppression of fals judges, whiche kynges mainteyn and defend."
I doubte not but that your Grace doeth wonder, howe that the
religion that is universally receyved can be so damnable and so
corrupted. But if youre Grace shall consider, that ever from
the beginning, the multitude hath declined from God; yea, even
in the people, to whome he spake by his lawe and prophets; if
ye shall consider the complaynte of the Holy Ghoste, complayn- PSALM. 2.
inge that nations, people, princes, and kynges of the earth, have
raged, made conspiracies, and helde counsailles against the Lord,
' In MS. M. "your charge."
2 In MS. M. this sentence reads:
But disceave not your self; for the
negligence of bishopis sall no less be
requyrit of the handes of magistrates
than sall the oppression of fals judges;
for thai unjustlie promote, foster, and
manteane the one and the other. The
false and corrupt judge to spoyle the
guidis and to oppress the bodies of the
sympill; but the proude prelatis do
kingis mantene to murther the soullis,
for the whilk the blude of Christ
Jesus was sched. And that thai do,
either by withholding from thame
the trew word of lyfe, or ellis by
causing teache thame a pestilent doc-
trine, sic as now is taught in the pa-
pisticall kirkis. I know, that ye won-
der how that the religion," &c.
ЛОГО. 4.
80
LETTER TO THE QUEEN REGENT.
LUC. 16.
OSE. 4.
MATH. 20.
MATH. 7.
2 THES. %.
and against his anointed Christe Jesus; further, if ye shall con-
sider the question whiche Christe Jesus hymself doeth move in
these wordes, "When the Sonne of man shall come, shall he
fynde fayth in the earth?" and, last, if your Grace shall con-
sider the manifest contempt of God, and of all his holy pre-
ceptes, whiche this day raygneth' without punishmement upon
the face of the whole earth; for, as Oseas complayneth, "There
is no veritie, there is no mercy, there is no knowledge of God
in the earth, but lyes, perjury, murther, theft, and adultery
overflow all, and bloud hath touched bloud;" that is, every ini-
quitie is joyned to an other. If, depely, I say, youre Grace
shall consider and contemplate the universal corruption that
thys day reygneth in al estates, then shal your Grace cease to
wonder "that many are called and few are chosen." And ye
shall begyn to tremble, [and feare] to folowe the multitude to
perdition.
The universall defection, whereof Sainct Paul did prophesy,
is easy to be espyed as well in religion as in manners. The
corruption of lyfe is evident, and religion is not [judged
nor] measured with the playne Worde of God, but by cus-
tome, consuetude, will, consent, and determinations of men.
But shal He who hath pronounced all cogitations of man's
hart to be vayn at all tyme, accept the counsaylles and con-
sentes of men, for a religion pleasinge and acceptable before
hym? Let not youre Grace be disceaved: God can not deny
hym selfe: He hathe witnessed from the beyginnynge, that no
DEUT. 4, 12. religion pleaseth Hym, except that which He, by hys owne
Worde, hath commanded and established. The Veritie it self
pronounceth this sentence: "In vayne do they worshippe me,
teaching doctrines, the preceptes of men;" and also, "All plan-
tation that my Heavenlye Father hathe not planted shall be
routed out." Before the cumming of his well-beloved Sonne in
the fleshe, severallye he punished al such as durst entreprise to
alter or change his ceremonies or statutes, as in Saule, Uzias,
МАТН. 16.
2
¹ In MS. M. "ringeth,” reigneth. 2 In MS. M., and edit. 1558, "severelie."
+
LETTER TO THE QUEEN REGENT.
81
LEVI. 10.
MATH. 7.
AC. 1, 13, 14.
1 COR. 11.
Nadab, and Abihu, is to be redde. And wil He now, after that RE 13, 15.
he hath opened his whole counsail to the world, by his onlye
Sonne, whom he hath commanded to be hearde; and after that
He, by hys Holy Spirit speaking in his Apostles, hath established
the religion in whiche he willeth hys trewe worshippers to abyde
to the end will He now, I say, admitte man's inventions, in the
matter of religion, whiche before he reputed for damnable idola-
try? If man or aungels wolde affirme that He will or may do it,
his own veritie shal convict them of a lye; for this sentence,
which he once pronunced, shall abyde immutable to the ende:
"Not that which appeareth good in thine eyes shall thou do to
the Lorde thy God; but what the Lord thy God hath command-
ed thee, that do thou: adde nothinge to it, dyminishe nothinge
from it." The which thinge (sealing up hys New Testament)
he repeteth in these words: "I will lay none other burthen APOCAL. 2
upon you, but that which ye have hold till I come."
therefore, yet again it repenteth me not to say, that in this;
point, whiche is chief and principale, your Grace must dissent,
from the multitude of rulers, or els ye can possesse no portion:
with Christ Jesus in his kyngdome and glory.
And,
An orator, and Goddes messinger also, justlye mighte requyro
of you, (nowe by Goddes hande promoted to hye dignitie,) dɩ
motherly pitic uppon your subjects, a justice inflexible to b
used against murtherers and common oppressours, a hart voyd
of avarice and partialitie, a mynd studiouse and carefull for
maintenance of that realme and common wealth above whiche
God hath placed you, and by it hath made you honorable; with
the rest of the virtues whiche not onely Goddes Scriptures, but
also wryters illuminated onely with the light of nature, requyreth
in godlye rulers. But vayn it is to crave reformation in man-
ners, where the religion is corruptit. For like as a man can not NOTA.
do the office of a man, except first he have a being or a life, so
to worke workes pleasant in the sight of God the Father, can
no man do without the spirite of the Lorde Jesus, which doth
not abyde in the hartes of idolaters.
VOL. IV.
F
2.
82
LETTER TO THE QUEEN REGENT.
9 RE. 16.
2 PA. 17.
4 22.
•
OF RELI.
·
GION RE-
MAINE TH
UNCORRUPT.
And, therefore, the moste godly princes Josias, Ezechias, and
PR. 23, 30, 31. Josaphat, seeking Goddes favor to rest upon them and upon their
people, before all thinges began to reforme the religion. For
it is as the stomake within the body, whiche, if it be corrupted,
of necessitie it infecteth the whole masse. And, therefore (oft
I repete that which is most necessary), if your Grace pretend to
raigne' with Christ Jesus, then it behoveth you to take care over
his true religion, the whiche this daye within your realme is so
O PARTE deformed, that no part of Christes ordinances remayn in thair
first strength and original puritie; the which, I praise God, is
lesse difficil to me to prove than dangerous to speake. And
yet, neither the one nor the other I fear, partly because the love
of life eternall quencheth the terrour of temporall death; and
partely because I wolde, with Sainct Paule, wishe my self ac-
curssed from Christe, as touching earthely pleasures, for the sal-
A PETICION. vation of my brethren, and illumination of your Grace. Which
thing, work, and very dede, and not bare word and wryting, shall
witnes and declare, if I maye purchase the libertie of tounge but
fortye dayes only.
!
AN OBJEO-
TION OF THE
FLESHE.
AN AN.
SWER.
AATII. 6.
ROM. 6.
3 REG. 18.
JION 17.
JHON. 4.
I am not ignorant how dangerous a thing it appeareth to
the natural man, to innovate any thing in matters of religion.
And, partlie, I consider that your Grace's power is not so fre as
publik reformation perchance woulde requyre.
But if your Grace shal consider the daunger, and damnation
perpetuall, which inevytably hangeth upon all mainteyners of a
fals religion, then shall the greatest daunger easely devoure
and swallow up the smaller. If your Grace shall consider, that
either ye must serve God to lyfe everlasting, or else serve the
Worlde to death and damnation, then, albeit man and aungel
shoulde disswade you, ye will chuse lyfe and refuse death. And
if further, ye shall consider, that the very lyfe consisteth in the
knowledge of the onelye trewe God, and of his Sonne Christ
Jesus; and that trewe knowledge hath annexed with it Goddes
worshippinge and honor, which requireth a testimony of his
In M.S. M. "ring," reign.
1
LETTER TO THE QUEEN REGENT.
83
own will, expressed by his Worde, that suche honor doeth please
Him:
If youre Grace, I say, shall earnestly meditate these thinges
aforesaid, then, albeit sodenlye ye may not do all thinges
that ye wold, yet shall ye not cease to do what ye maye. Your
Grace can not hastely abolishe all superstition, neither yet
remove from offices unprofitable pastors, which onely fede
themselfes, the which to publique reformation are requisite and
necessary; but yet, if the zeal of Goddes glory be fervent in
your Grace's hart, by wicked lawes ye will not mainteyn mani-
fest idolatrye, neither yet will ye suffer the fury of Bisshoppes
to murther and devoure the poore members of Christes body.
But with all carefull diligence, ye will study how that the trewe
worshippinge of God maye be promoted, and the tyranny of
ungodly men repressed within the boundes of youre dominion,
to the uttermost of your power.
And if the contrary hereof, either by ignorance or for
pleasure of others, ye do permit to be done, then (except your
speedy repentance) shall ye and your posteritie sodenly feill the
depressing hande of Him who hath exalted you. Ye shalbe
compelled (nil ye, wil ye,) to know that He is eternal against
whome ye addresse your battel; and that he is alone that DANI 2
moderateth the tymes and disposeth kingdomes; that it is he ¹ REG. 2.
that glorifieth them that glorifieth him, and that he by his
own power poureth forth contempt upon all princes that rebell
against his graces offered.'
JERE. 37.
And, therefore, how dangerous soever it shall appear to the
fleshe and natural man to obey God in promoting his religion,
and to make warre against the Devill, in removing darknes,
pryde, and superstition; yet if your Grace looke to have your coUNSaill.
self, or yet youre seede after you, to continue in a worldely honor,
and after to possesse the lyfe everlasting, submit your self, by
time, under the hande of Hym that is omnipotent, embrace his
will, despise not hys testament, refuse not hys graces offerred.'
¹ In the orig. edit. "offere."
2
* In the orig. edit. "offere."
84
LETTER TO THE QUEEN REGENT.
2 PAR. 3, 4.
MATH. 24.
OSI. 10.
APOC. 9.
Nowe, when he calleth you, withdrawe not your eare, be not
led awaye with that vayn opinion, that youre churche¹ and pre-
lates cannot erre, but laye the booke of God before your eyes,
and lette it be a judge to their lyves, doctrine, and manners; as
also to that doctryne whiche by fyre and sworde most cruelly
they persecut.
I confesse that I desyre your Grace to enter into a straunge
and grevous battel; nevertheles, yet assured I am by the pro-
mise of Him by whome kinges do raygne, that if, with reverence
and feare, ye obey his preceptes, as did Josias the admonitions
of the Prophetes, that then with double benediction shall your
battell be rewarded; that is, wisdom, ryches, glory, honor, and
longe lyfe shall accompany you in this your regiment temporal,
and immortalitie, with joy inestimable, shalbe your portion
when the King of all kinges, the Lord Jesus, shal appere to
judgemente, before whome ye shall make accompt of this youre
regyment, when the proude and disobedient shall cry,
"Moun-
taines fall upon us, and hyde us from the face of the Lorde."
But then it shalbe too late, because they despised the voyce of
him that lovingly calleth.
God the Father of our Lorde Jesus Christe, by the power of
his Holy Spirite, so illuminate your senses and understanding,
that the things, that rudely be here spoken, by your Grace so
may be accepted, that they be not a testimony of youre juste
damnation in that great daye of the Lorde Jesus, to whose
mighty protection I unfaynedlie committe your Grace, nowe
and ever. AMEN.
¹ In MS. M. "kirk."
1
AN EXPOSITION
UPON MATHEW IV.,
CONCERNING THE TEMPTATION OF CHRIST
IN THE WILDERNESS.
M.D.LVI.
THE following Exposition of the Temptation of Christ in the
Wilderness, which was first delivered as a Sermon, and after-
wards committed to writing for the benefit of his private friends,
may, without hesitation, be assigned to the earlier part of the
year 1556. This appears from a letter written to Mrs Locke,
from Geneva, on the 9th of December that year, where he
says, "In this mean season you shall receive my judgment
upon the first Temptation of Christ, which I wrote being in Scot-
land at the request of some, who before, being in great an-
guish, did confess themselves somewhat reclaimed. . . . by the
doctrine of the same. For first I taught it, before I did write
it. As I can have occasion, and some quietness, you may per-
chance receive the rest of the same matter, which is not yet all
complete." This intention is also expressed at the end of the
Exposition itself, where he says, "Sundrie impediments now do
call me from further writing in this matter, but, by God's
grace, at convenient leisure, I purpose to finish and to send
unto you." But he seems never to have found either oppor-
tunity or quietness for completing the work.
It was first published at London by John Field in the year
1583, from a MS. copy belonging to Mrs Anne Prouze of Exe-
ter. Her name neither appears as one of Knox's correspon-
dents, nor as one of his flock at Geneva; and where Field
speaks of a letter to her from the Author, in which he pro-
posed to send the continuation of the following Exposition,"
this, in all probability, was nothing more than a reference to
the words in the concluding paragraph." She was the widow
of Edward Deering, an eminent Puritan divine. Field, who
See note 2 page 92.
1
¹ See page 92.
? Infra, page 114.
8
[88]
was educated at Oxford, was also "a famous preacher," and a
sufferer for his nonconformity. He was Rector of Aldermary,
and of St Giles's, Cripplegate, London; and was suspended
from his ministry, in March 1584, for "holding an unlawful con-
venticle, consisting of an assembly of ministers at his house,
among whom were some Scottish divines who were disaffected
to the hierarchy." He died in the year 1587-8.3
In Dr M'Crie's MS. volume, from which this Exposition is
here printed, it is entitled, "His [Knox's] Doctrine upon the
first Tentatioun. Mathew cap. 4. 1 verse." Except in the
orthography, the two copies correspond very closely.
'Neal's History of the Puritans,
vol. i. pp. 273-275, 309. Toulmin's
cdit. Bath, 1797, 5 vols, 8vo.
2 Wood's Athenæ Oxonienses, vol.
i. p. 534. Bliss's edit.

AS
A notable and
Comfortable expofition of M.
IOHN KNOXES, VPON THE FOVRTH
of Mathew, concerning the tentations of Christ:
Firſt had in the publique Church, and then afterwards
written for the comfort of certaine priuate friends, but now
publiſhed in print for the benefite of all
that feare God.

GOD IS MY
MY
ELPER
HELPER.
7. 11.
Pfal.
AT LONDON,
Printed by Robert VValde-graue, for Thomas Man,
dwelling in Pater-nofter-row, at the figne
of the Talbot.
In small 8vo, signatures A, B, and C, in eights,
black-letter, excepting the title-page and the
following "Epistle Dedicatorie," which fixes the
date of printing to the year 1583.
TO THE VERTUOUS AND MY VERY GODLY FRIEND, MRS ANNE
PROUZE OF EXETER: JOHN FIELD, PRAYETH ENCREASE OF
GRACE, AND CONSTANCIE IN THAT BLESSED TRUETH OF
GOD, WHICH, BY HIS GRACE, SHE HATH RECEIVED, TO THE
END. AMEN.
I BESEECHE you thinke not much (good Mystres Prouze) that
having kept your papers so long, and not restored them, I do
also now at the length adventure without your knowledge to
make that common to moe and many, which was private to
your selfe and some few others. I doe it not (God knoweth)
to seek any commoditie to my selfe, but that I may profite the
whole Church of God. And me think it is not meete, that that
which was first publiquely done in the Church, by so worthy
and notable an instrument of God as M. JOHN KNOXE was;
although in respect of particular friendship himself, did only at
the firste communicate it with you, and some few of his freends;
it also being a thing that would be so fruitfull and comfortable
to manye, that it should lie any longer in the dust in secret,
and not be published to the comfort of al. For first amongst
the rest, it is a seal of his godly and wonderfull labours, carry-
ing in the forehead thereof, of what an heroicall and bolde
spirit he was: how painfully and constantly he stoode for the
glorious truth and religion of Jesus Christ, and how mightily
in the end, after many and tedious troubles, persecutions, and
calamities, God gave him yet a victory, so that he prevayled
against all those bulles of Basan. And although al this be tes-
tified in his sundry works already published, by that story of his
92
THE EPISTLE DEDICATORIE.
life which M. Smeaton, a godly minister, hath alreadye sette
forth in the Latten tong;¹ yet if ever God shal vouchsafe the
Church so great a benefite, (when his infinite Letters and sun-
dry other Treatises shall be gathered together,) it shall appeare
what an excellent man he was, and what a wonderfull losse
that Church of Scotland sustained when that worthy man was
taken from them. In mean time I shall desire you, that if
you have any thing, besides those that I have received already,
you will communicate them with me. He maketh mention in a
letter to you, of the last parte of this Treatise; if you have it, I
pray you give it againe to the Church from whence you had it.
And if by yourselfe or others, you can procure any other his
writinges or letters, here at home or abroad, in Scotland, or in
England, be a meane that we may receive them. It was great
pittie that any, the least, of his writings should be lost. For
he evermore wrote both godly and diligently, in questions of
divinitie, and also of Church pollicie. And his Letters being
had together, would together set out an whole Historie of the
Churches where he lyved. I am bold with you (because I know
I may be thus bold with modestie) to employ any thing that is
yours to the good of the Church. I know you live to your
God, and as you have in times past; being no young scholler
in his schoole, given sufficient testimonie to the Church of
God of your sincere faith and holy profession, when you have
lived in exile to enjoy it: so I perswade myselfe, that in this
peace you will not forsake it, nor thinke any thing that you
have too precious to bestow upon it. I keepe also by me,
many of the writings, labors, and letters of that worthy and
godly man's, your late and deare husband, M. EDWARD DERING
'The account of Knox's last illness
and death, by Thomas Smeton, Prin-
cipal of the University of Glasgow,
was published along with his "Re-
sponsio ad Arch. IIamiltonii Dialo-
gum," &c. Edin. 1579, 4to.
Dering, or Deering, was descend-
2
ed from an ancient family in Kent,
and was educated at Christ's College,
Cambridge, of which he was chosen
Fellow in 1568, having in the previous
year been admitted Lady Marga-
ret's Professor of Divinity. He was
chaplain to the Duke of Norfolk, and,
THE EPISTLE DEDICATORIE.
93
}
(whom I name even for honor's sake), and gather them in
dayly, as I can get them, of his and my good friendes: One day
the Lord may give opportunitie, that as he liveth still by those
notable readings of his in Poules Church, so he may live in his
other writings, and all may thorowly see what a man also he
was, and what a losse we received when God tooke him from
amongst us. In meane time, I beseech you, do as you do; con-
tinue the Lordes duetifull and faithfull remembrancer. Re-
member the hope of your calling, and beeing now nearer your
salvation than at the first, strive on forwarde with good courage.
Beware of the worlde, and let those be an example to you to
stand fast, whome you have seene, and see dayly, to fall from
the love of the truth. A day shall come, when you shall reape
in joye, that which you sow now in mourning and sorrow; and
He that hath strengthned you heretofore to endure stronge
tentations, afflictions, and troubles, and to overcome them, will
strengthen you still, if you still leane upon him. Assure your-
selfe that He cannot deceive you. He that loved us for him-
selfe, and for his owne name's sake, before we were, and before
the foundation of the worlde was layed, Hee will love us still,
because his love is unchaungeable, built upon his own good will,
and not upon our workes, either good or evill. Be therefore of
good comfort in your profession, let not the wicked grieve you,
but looke up to Him that guideth all things for his own glory,
and hath made the wicked for a day of vengeance, that he may
be magnified in his judgements.
The Lord Jesus evermore assist us, and seale the reconcilia-
tion, which he hath wrought for us in our hearts, with the seale
as is here noticed by Field, was one
of the Readers at St Paul's; he was
also Rector of Pluckley, 1569, and a
Prebendary of Salisbury, 1571. "He
was much celebrated for his eloquence
in the pulpit, and for his general
learning and acuteness as a disputant;
but he became a violent opposer of
church government as then establish-
ed."-(Darling's Cyclopædia Biblio-
graphica.) Some expressions used by
Deering in regard to the hierarchy,
and the new statutes proposed for
Cambridge, led to his suspension by
Archbishop Parker; but he was re-
stored by an order of the Privy Coun-
cil. (Strype's Life of Parker, pp. 380,
426-429). He died in the year 1576.
[ 94 ] .
of his owne Spirit, that we may feele it, and bee comforted with
that comfort that none can take from us. Amen.
Fare you well. London, this first day of the first moneth,
in the yeare 1583.
Yours, as you know, assured in Christ,
JOHN FIELDE.
AN EXPOSITION UPON MATHEW IV., CONCERNING THE TEMPTA-
TIONS OF CHRIST IN THE WILDERNESS.
Verse 1.—Then Jesus was led by the Spreit into the Desert that he
suld be temptit of the Divill, &c.
THE caus moving me to intreat this place of Scripture is, that
sic as be the inscrutabill providence of God do fall in dyvers
tentationis, judge not thame selves be reasone thairof less accep-
tabill in Godis presence; but contrariwyse, having the way pre-
parit to victorie be Chryst Jesus, sall not feir above measure
the craftie assaltis of that subtill serpent, Sathan; but with joy
and bold corage, having sic a gyd as heir is payntit furth, suche
a champioun, and sic weaponis as heir ar to be found, (yf with
obedience we will heir, and with unfeaned faith beleive,) may
assure oure selves of God's present favour, and of finall victorie,
by the meanes of Him, who, for oure saifgaird and delyverance,
hath entirit in the battell, and triumphed over his adversarie,
and all his rageing furie.
And that the subsequentis heard and understand, may the
better be keipit in memorie, be God's grace, we purpois to
observe, in treating this matter:
1. First, What this word Tentatioun meaneth, and how it is
usit within the Scriptures.
2. Secundlie, Wha is heir temptit, and at what tyme this ten-
tatioun happinit.
3. Thirdlie, How and be what meanis he was temptit.
4. And last, Why he suld suffer theis tentationis, and what
frute enseweth to us of the same.
96
AN EXPOSITION UPON
Tentatioun, or to tempt, in the Scriptures of God, is callit to
try, to prove, or to assalt, the valew, the power, the will, the
pleasure, or the wisdome, whether it be of God or of creatures.
And it is takin sum tymes in gud part, as when it is said, that
"God temptit Abraham," "God temptit the pepill of Israell,"
that is, God did try and examyne, not for his awn knawledge, to
whome nothing is hid, but for the certificatioun of uthiris, how
obedient Abraham was to Godis commandement, and how weak
and infirme the Israelitis was in thair journey towardis the pro-
missit land. And this tentatioun is alwayis gud, becaus it pro-
ceideth immediatlie frome God, to opin and mak manifest the
secreit, motionis of menis hartis, the puissance and power of
Godis Word, and the great lenitie and gentillnes of God to-
wardis the infirmiteis (the horrible sinnis and rebellionis) of thois
whome he hath ressavit into his regiment and cair. For wha
wald haif beleivit that the bair Word of God culd so have
moveit the hart and affectionis of Abraham, that to obey
Godis commandement, he determinat to kill with his awn
hand his best belovit sone Isack? Who culd have trustit, that
under so many tormentis as Job did suffer, he suld not speik
in all his great tentationis one fulische word aganis God? Or
who culd have thocht, that God so mercifullie suld have par-
donit sa mony, and so manifest transgressionis committit be
his pepill in the desert, and yit that his mercie did never utter-
lie leif thame, but still continewit with thame, till at lenth he
did performe his promeis maid to Abraham? To whome, I say,
culd theis thingis haif bene persuadit, unless be tryell and temp-
tatioun takin of his creaturis be God, thai had cum be reveala-
tioun maid in his Halie Scriptures to oure knawledge? And sa
this kynd of tentatioun is profitable, gud, and necessarie, as a
thing proceiding frome God, wha is fontane of all gudnes to
the manifestatioun of his awn glorie, and to the profit of the
sufferer, how that ever the flesche judge in the house of tenta-
tioun. Otherwys tentatioun,' or to tempt, is takin in evill part;
In the margin of the old edit. "Tentation in evill part."
CHRIST'S TEMPTATIONS IN THE WILDERNESS.
97
that is, he that dois assalt or assailzeis, intendeth distructioun
and confusioun to him that is assaltit: as when Sathan temptit
the woman in the gardine, Job be dyvers tribulationis, and
David be adulterie. The Scrybis and Phariseis temptit Chryst
be dyvers meanis, questionis, and subtelteis. And of this maner,
sayeth St James, "God tempteth no man," that is, be tempta-
tioun proceiding immediatelie frome him, he intendeth no manis
distructioun. And heir ye sall note, that albeit Sathan appeir
sumtymes to prevaill aganis Godis elect, yit is he ever frustrat
of his final purpois. By temptatioun¹ he led the woman and
David frome the obedience of God, but he could not reteane
thame for ever under his thraldome. Power was grantit to
him to spoyle Job of his substance and childrene, and to stryke
his bodie with a plague of seiknes maist vyle and feirfull; but
he could not compell his mouth to blaspheme Godis Majestie.
And thairfoir, albeit we be laid open sumtymes, as it wer, evin
to the mouth of Sathan, lat us not think thairfoir that God
hath abjectit² us, and that he takith no cair over us. No, he
permitteth Sathan to rage, and as it wer to triumph for a time,
that when he hath poured furth the venoume of his malice
against Godis elect, it may returne to his awn confusioun; and
that the delyverance of Godis children may be mair to his glorie
and comfort of the afflictit: knawing that his hand is so puis-
sant, his mercie and gudwill so prompte, that he delyvereth his
litill anis³ frome thair cruell enemy, evin as David did his scheip
and lambis frome the mouth of the lyoun. For a benefit ressavit
in extreame danger, doith more move us then the preservatioun
frome ten thousand perrellis, so that we fall not in thame. And
yit to preserve from dangeris and perrellis that we fall not in
thame, whether thai be of bodie or spreit, is no less the work of
God then to delyver frome thame. But the weaknes of oure
faith doith not espy that; but this I omit to better tyme.
1 It will be seen that Knox uses
the word "temptation," in the sense
to try, or trial.
VOL. IV.
G
2 "Abjectit," cast away.
3 In the edit. 1583, "little ones."
98
AN EXPOSITION UPON
Last,¹ To tempt, betokinneth simplie to prove, or try, without
any determinat purpois of profit or damage to ensue; as when
the mynd douteth of any thing, and thairin desyreth to be
satisfeit, without great love or extreame haittred of the thing
that is temptit or tryit. As the Quene of Saba came to tempt
Solomon in subteill questionis; David temptit, that is, tryit
him self yf he culd go in harnes; and Gedioun sayith, "Let
not thy angir kendill aganist me, yf I tempt ye yit onis againe."
This famous Quene, not fullie trusting the brute and fame that
wes spred of Solomone, be subtill questionis desyrit to prufe his
wisdome; at the first, nether extremelie haitting, nor ferventlie
loving the persone of the king. And David, as a man not
accustomit to harnes, wald try how he was abill to go, and be-
have and fassion him self thairin, befoir, so enarmit, he wald
hazard battell with Goliath. And Gedioun, not satisfeit in his
conscience of the first signe that he ressavit, desyrit, without
contempt or hatred of God, the secound tyme to be certifeit of
his vocatioun. And in this sense must the Apostill be ex-
poundit, when he commandeth us to tempt, that is, to try
and examyne oure selves, yf we stand in faith: and this muche
for the Terme.
Now to the Persone temptit, and to the tyme and place of
his temptatioun. The Persone temptit is the onlie weil-belovit
Sonne of God; the tyme was immediatelie efter his baptisme;
and the place was the desert or wildernes. But that we may
mak' oure frute of the premissis, we must considder the same
more profoundlie. That the Sone of God was thus temptit
giveth to us instructioun, that temptationis, althocht thai be
never so grevous and feirfull, do not separat us frome Godis
favour and mercies, but rather declair the great graces of God
to apertene to us, whilk maketh Sathan to rage as a roring
lyoun; for aganis none doith he so ferslie fyght, as aganis thois
in whois hartis Chryst hath takin possessioun.
'In the margin of the edit. 1583,
"The thirde kinde of Tentation."
2 In the edit. 1583, "But of intent
we may make."
CHRIST'S TEMPTATIONS IN THE WILDERNESS.
99
-
The tyme of Chrystis temptatioun is heir maist deligentlie
to be notit. Then that is (as Marke and Lucas do witness)
immediatelie efter the voce of God the Fathir had commendit¹
his Sonne to the warld, and had visibillie appoyntit him be the
signe of the Halie Gaist: He was led or movit to go be the
Spreit to a wildernes, whair fourtie dayis he remanit fasting
amang the wyld beastis. This Spreit whilk led Chryst into
the desert was not the Divill, but the Halie Spreit of God
the Father, be whome Chryst, as tuiching his humane and
manlie nature, was conductit and led; lykewys as be the same
Spreit he was strenthened and maid strong, and finallie raisit
up frome the deid. The Spreit of God, I say, led Chryst to the
place of his battell, whair lang tyme he endurit the combat for
the whole fourtie dayis and nychtis. As Lucas sayeth, “he was
temptit," but in the end maist vehementlie, efter his continewall
fasting, and "that he began to be hungrie." Upon theis fourtie
dayis and this fasting of Chryst doeth our Papistis found and
build thair Lent; for, say thai, all the actionis of Chrystar oure
instructionis; what he did we aught to follow; but he fastit
fourtie dayis, thairfoir we aught to do the lyke. I answer, If
that we aught to follow all Christis actionis, than oucht we
nether to eat or drink the space of fourtie dayis, for sa fastit
Chryst. We aucht to go upon the watteris with oure feit; to cast
out divillis by oure word; to heall and cure all sortis of maladeis;
to call agane the deid to lyfe; for so did Christ. This I wryt
onlie that men may sie the vanitie of theis men, who, boisting
thame selves of wisdome, ar becum mad fuillis.
Did Chryst fast theis fortie dayis to teache us a superstitious
fasting? Can the Papistis assure me or any uthir man, whiche
wer the fourtie dayis that Chryst fastit? Plane it is he fastit
the fourtie dayis and nichtis that immediatlie did follow his bap-
tisme; but whiche thai wer, or in what moneth was the day of
2
his baptisme, the Scripture do not expres. And albeit the day
wer expressit, am I or any Christiane bound to conterfit Christis
1 In the edit. 1583, "commaunded." 2 Ib. "counterfaite.”
WorM
100
AN EXPOSITION UPON
actions as the ape conterfitteth' the act or work of man? He
him self requyreth no sic obedience of his trew followers, but
sayeth to his Apostillis, "Go and preache the Evangell to all
nationis, baptising thame in the name of the Father, the Sone,
and the Halie Gaist; commanding thame to observe and keip
all that I have commandit you." Heir Chryst Jesus requyreth
the observatioun of his preceptis and commandementis; and not
of his actionis, except in so far as he hath also commandit
thame. And so must the Apostill be understand when he
sayith, "Be followeris of Chryst, for Chryst hath sufferrit for
us, that we suld follow his futestepis," whilk can not be under-
stand of everie actioun of Chryst; nether in the misterie of
oure redemptioun, nether in his actionis and mervalous workis,
but onlie of thois whilk he hath commandit us to observe.
But when the Papistis are so diligent in establissing thair
dreamis and fantasseis, thay lose the profit whilk heir is to be
gatherit; that is, Why Chryst did fast thois fortie dayis? whilk
wer a doctrine mair necessarie for Christianis, then to corrupt
the simpill hartis with superstitioun, as thocht the Wisdome of
God, Chryst Jesus, had taucht us no other misterie be his fast-
ing than the abstinence frome flesche, or anis on the day to
eat flesche the space of fourtie dayis. God hath takin a just
vengeance upon the pryd of sic men, whill he thus confoundeth
the wisdome of thois that do maist glorie in wisdome, and
doith stryk with blindnes suche as wilbe gydis and lanternis to
the feit of utheris, and yit refuse thame selves to heir or follow
the lycht of Godis Word. From such delyver thy poore flock,
O Lord!
The caussis of Chrystis fasting theis fourtie dayis I find
cheiflie to be tuo. The former, to witnesse to the warld the dig-
nitie and excellencie of that vocatioun, whilk Chryst efter his
baptisme was to tak upon him openlie. Secundlie, to declair
that he enterit in battell willinglie for oure caus, and doith, as
it wer, provoke his adversarie to assalt him. Albeit Chryst
In the edit. 1583, "counterfaiteth."
Maou
.
CIIRIST'S TEMPTATIONS IN THE WILDERNESS.
101
Jesus, in the eternal consall of his Father, was apoyntit to be
the Prince of Peace, the Angell (that is, the messinger) of his
Testament, and he allone that suld fight oure battellis for us,
yit did he not enter in executioun of it in the eyis of men, till
that he was commend it to mankynd by the voce of his heavin-
lie Father; and as he was placeit and annoyntit be the Halie
Gaist be a visibill signe gevin to the eyis of men. After whilk
tyme he wes led to the desert, and fastit as befoir is said;
and this he did to teache us with what feir, cairfulness, and
reverence aught the messingeris of the Word enter in the vo-
catioun, whilk is not onlie maist excellent, (for wha is worthie
to be Godis ambassadour!) but also subject to maist extreame
trubillis and dangeris. For he that is apoyntit pastour, watch-
man, or preacher, yf he feid not with his haill power, yf he
warne and admonische not when he seis the sword cum, and yf
in doctrine he devyd not the Word ryghteouslie, the blude and
saullis of thois that perische for lack of fude, admonitioun, and
doctrine, salbe requyrit of his hand. Yf oure hornit and my-
terit Bischopis did understand and firmlie beleive this, I think
thai suld be othirwayis occupyit than thai have bene this lang
tyme bypast.
But to oure purpois: That Christ exceidit not the space of
fourtie dayis in his fasting, he doith it to the imitatioun of
Moses and Helias; of whome, the ane befoir the ressaving of
the law, and the other befoir the communication and reasonyng
whilk he had with God in Mount Horeb, (in whilk he was
commandit to anoynt Hasaell king over Syria, and Jehu king
over Israell, and Heliseus to be prophet,) fastit the same
noumber of dayis. The thing that insewit and did follow
the supernaturall fasting of theis tuo servandis of God, Moses
and Elias, did impair and diminische the tiranny and king-
dome of Sathan. For by the Law came the knowledge of
sin, the damnatioun of sic impieteis, speciallie of idolatrie and
sic as the Divill had inventit; and finallie, be the Law came sic
a revelatioun of Godis will, that na man culd justlie efterward
102
AN EXPOSITION UPON
excus his sin be ignorance, be whilk the Divill befoir had blindit
many. Sa that the Law, albeit it mycht not renew and purge
the hart, (for that worketh the Spreit of Chryst Jesus by faith
onlie,) yit it was a brydill that did let and stay the rage of ex-
ternall wickitnes in many, and was a scholmaister also that led
unto Chryst. For when man can find no power in him self to
do that whilk is commandit, and perfytlie doith understand
and believe that the curse of God is pronuncit aganis all thois
that abyd not in everie thing that is commandit in Godis law
to do thame: The man, I say, that understandeth and knaw-
eth his awn corrupt nature and Godis seveir judgement, maist
gladlie will ressave the frie redemptioun offired be Chryst Jesus,
which is the onlie victorie that overthraweth Sathan and his
power. And sa by the giving of the Law did God greatlie mak
weaken, impair, and mak febill the tirannie and kingdome of the
Divill. In the dayis of Helias, had the Divill so prevalit, that
kingis and reularis maid opin war aganis God, killing his pro-
phetis, distroying his ordinances, and erecting up idolatrie,
which did so prevaile, that the Prophet complanit, that of all
the trew feareris and worschipperis of God he was left allone;
and wickit Jesabell socht his lyfe also. Efter this his fasting
and complaynt, he wes sent by God to annoynt theis personis
afoirnamit, who tuke sic vengeance upon the wickit and obsti-
nat idolateris, (God grant oure eyis may sie the lyke, to his glorie,
and comfort of his afflictit flock,) that he that eschapit the
sword of Hasaell fell into the handis of Jehu, and thois whome
Jehu left, eschapit not Godis vengeance under Heliseus.
The rememberance of this was feirfull to Sathan, for, at the
cuming of Chryst Jesus was impietie in hiest degrie amangis
thois that pretendit maist knowledge of Godis will; and Sathan
was at sic rest in his kingdome, that the Preistis, Scrybis, and
Phariseis had takin away the key of knawledge; that is, thai
had so obscurit and darkinit Godis Halie Scriptures by fals
glossis and vane traditionis, that nether wold thai entir thame
selves into the kingdome of God, nether suffer and permit uthirs
CHRIST'S TEMPTATIONS IN THE WILDERNESS.
103
3
to entir; but with violence restraynit, and with tirranny straik
back¹ frome the rycht way (that is frome Chryst Jesus him self)
suche as wold have entirit into possessioun of the lyfe everlasting
be him. Sathan, I say, having sic dominioun over the cheif
ruleris of the visibill kirk," and espying in Chryst sic graces as
befoir he had not sene in man; and considderit him to follow in
fasting the futstepis of Moses and Helias, no dout did greatlie
feir the quyetnes and rest of his maist obedient servandis, the
Preistis and thair adherantis, to be trubled be Chryst. And
thairfoir, be all ingyne and craft doith he assalt him, to sie what
advantage he culd have of him; and Chryst did not repell him
(as be the power of his Godheid he mycht) that he suld not
tempt him, but permittit him to spend all his arteilyerie, and did
ressave the straikis and assaltis of his temptationis in his awn
bodie, to the end he mycht make weak and febill the strenth
and tirannous power of oure adversarie by lang suffering. For
thus, me think, our Maister and champioun, Chryst Jesus, doth
provoke oure enemy to battell:-"Sathan, thou gloriest of thy
power and victorie over mankynd, that thair is nane abill to with-
stand thy assaltis nor eschape thy dart, but at a tyme* or uthir
thou givest him a wound! Lo, I am a man lyke to my brethren,
having flesche and blude and all properties of manis nature,
(sin, whilk is thy vennoume, exceptit;) tempt, try, and assalt me:
I offer thee heir a place most convenient (the wildernes); thair
salbe na mortall creature to comfort me against thy assaltis ;
thou sall have tyme sufficient, do what thow canst, I sall not
flie the place of battell: Yf thow becum victour, thow may still
continew in possessioun of thy kingdome in this wreachit warld:
But yf thow can not prevaill aganis me, then must thy pray and
unjust spoyle be takin from thee: Thow maun grant thy self
vanquischit and confoundit, and must be compellit to leif off frome
all accusatioun of the memberis of my bodie; for to thame doith
'In the edit. 1583, "bet back."
2 Ib. "the visible church."
3 Ib. "weaken and make feeble."
5
Ib. " at one time."
Ib. "Thow must."
104
AN EXPOSITION UPON
"
apperteane the frute of my battell; my victorie is thairs, as I am
apoyntit to tak the punishment of thair synnis in my bodie."
O deir Sisteris, what comfort aucht the rememberance of
theis thingis be to oure hairtis! Chryst Jesus hath fouchtin
oure battell, he him self hath takin us in his cair and protec-
tioun; how that ever the Divill rage be temptatiouns, be thai
spirituall or corporall, he is not abill to bereif us out of the
hand of the potent Sone of God. To him be all glorie, for his
mercies maist aboundantlie pourit furth upon us!
How
Thair resteth yit to be spokin of, the Tyme when oure Heid
was temptit, whilk began immediatelie efter his Baptysme.
Whairupon we have to note and merk, that albeit the malice
of Sathane doith never ceis but alwayis seiketh the meanis to
trubill the godlie, yit sumtymes he rageth more ferslie than
otheris; and that is commounlie when God begynneth to mani-
fest his love and favour to any of his children, and at the end
of thair battell, when thai ar neirest to obteane finall victorie.
The Divill no dout, did at all tymes envy the humill spreit whilk
was in Abell, but he did not steir up the cruell hart of Cayen
against him till God did declair his favour towardis him, be
acceptatioun of his sacrifice. The same we find in Jacob,
Joseph, David, and maist evidentlie in Chryst Jesus.
rageit Sathan at the tydingis of Chrystis nativitie! what blude
causit he to be sched of purpois to have murtherit Chryst in his
infancie! The evangelist St Mathew doith witnes, that in all the
coistis and borderis of Bethleem wer the children of two yeiris
old, and of less age, murtherit without mercie: A feirfull spec-
tacle and horribill exampill of insolent and unaccustomit tyran-
nie! And what is the caus moveing Sathan thus to rage aganis
innocentis, considdering that be reasone of thair imperfectionis
thai culd not hurt his kingdome at that instant? O! the craftie
eye of Sathan lukit farther than to the present tyme; he hard
brutit be the thrie wyse men, that thai had learnit, by the ap-
paritioun of a starre, that the King of the Jewis was borne; and
he was not ignorant that the tyme propheceit of Chrystis cum-
1
CHRIST'S TEMPTATIONS IN THE WILDERNESS.
105
ing was than instant; for a stranger was cled with the crown
and sceptour in the kingdome of Juda. The Angell had de-
clarit the glad tydingis to the pastouris, that a Savioure, whilk
was Chryst the Lord, wes borne in the citie of David. All
theis tydingis enflamit the wraith and malice of Sathan, for he
perfytlie understude that the cuming of the promissit Seid was
apoyntit to his confusioun, and to the breaking doun of his
heid and tirrany. And thairfoir he rageit maist cruellie evin
at the first heiring of Chrystis birth, thinking that albeit he
culd not lett nor withstand his cuming, yit suld he schortin his
dayis uppon earth, lest by lang lyfe and peaceabill quyetnes in
it, the number of gudmen, by Chrystis doctrin and vertuous
lyfe, suld be multiplyit; and sa he pretendit,¹ befoir that ever
hie can opin his mouth in his Fatheris message, to cut him away
amangis the uthir childrene. O, cruell Serpent, in vane doest
thow spend thy venoume. For the dayis of Godis elect thou
canst no schortin. And when the wheit corne is fallin in the
ground, than doith it maist multiplie.
But of theis presidentis, mark, deir Sisteris, what hath bene
the practeis of the Devill frome the begynning, most cruellie to
rage aganis Godis children, when God begyneth to schew thame
his mercie. And thairfoir mervale not, deirlie Belovit, albeit the
lyke cum unto yow. Yf Sathan fume and rore aganis yow,
whether it be aganis youre bodies by persecutioun, or inward in
youre conscience be a spirituall battell, be not discorageit, as
thocht ye wer less acceptabill in Godis presence, or as that
Sathan mycht at any tyme prevaill aganis yow.
No! youre
temptationis and stormes that do aryse so suddanlie, argueth
and doith witnes that the seid that is sawin, is fallin in gud
ground, begynneth to tak rute, and sall, be Godis grace, bring
furth frute abundantlie in dew seassone and convenient tyme:
And that is it which Sathan doith feir; and thairfoir thus he
rageth (and sall rage) aganis yow, thinking that yf he can repuls
yow now suddanlie in the begynning, that then ye sall be at all
¹ In the edit. 1583, "pretendeth.”
100
AN EXPOSITION UPON
tymes ane easie pray, never abill to resist his assaltis. But as
my hope is gude, so sall my prayer be, that so ye may be
strenthinit, that the world and Sathan him self may understand
and perceave, that God fighteth your battell. For ye remember,
Sisteris, that being present with yow, and entreating the same
place, I admonissit yow that Sathan culd not lang sleip when
his kingdome was oppugnit; and thairfoir I willit yow, yf that
ye wer in mynd to continew with Chryst, to prepair youre selfis
for the day of tentatioun. The persone of the speiker is
wreachit, miserabill, and nathing to be regairdit; but the thingis
that wer spokin ar the infallibill and eternall treuth of God ;
without observatioun of the whilk, never can, nor sall cum lyfe
to mankynd: God grant yow continewance to the end.
This muche have I breiflie spokin of the temptation of Chryst
Jesus, wha was temptit; of the tyme and place of his tempta-
tioun; now resteth to be spokin, How he was temptit, and be
what meanis. The most part of expositouris do think that all
this temptatioun was in spreit and imaginatioun onlie, the cor-
porall senssis being nothing movit. I will contend with no man
in sic cassis, but pacientlie will I suffer everie man to abound
in his awn knawledge; and without prejudice of any mannis
estimatioun, I offer my judgement to be weyit and considderit
be Christiane cheritie. It appeireth to me be the plane text,
that Chryst suffirit this temptatioun in bodie and spreit; that
lykewys, as the hunger whilk Chryst did suffer, and the desert
in whilk he remanit, wer not thingis objectit¹ to the imagina-
tioun, but that the bodie did verelie remane in wildernes amang
beastis, and efter fourtie dayis did hunger and faynt for lack
of fude; so the externall eare sall heir the tempting wordis of
Sathan, whilk did entir into the knawledge of the saule, which
repelling the venoume of sic temptationis, causit the toung to
speak and confute Sathan, to oure unspeakeabill comfort and
consolatioun. It apeireth also, that the bodie of Chryst Jesus
was caried be Sathan frome the wildernes unto the tempill of
I "Objectit," offered, presented.
I
CHRIST'S TEMPTATIONS IN THE WILDERNESS.
107
Jerusalem, and that it was placeit upon the pinnacle of the
same tempill, frome whence it was careit to a high montane,
and thair temptit. If any man can schaw the contrarie heirof
be the plane Scriptures of God, with all submissioun and thanks-
geving, I will prefer his judgement to my awn; but yf the mat-
ter stand onlie in probabilitie and opinioun of men, then is it
lawfull for me to beleive as the Scripture heir speiketh, that is,
that Sathan spak and Chryst answerit; and Sathan tuk him
and caried him frome ane place to another. Besydis the evi-
dence of the text affirmyng theis presidentis, that Sathan was
permittit to carie the bodie of Chryst frome place to place, and
yit was not permittit to execut any farther tirranye aganis it,
is maist singular comfort to suche as be afflictit or trubillit in
bodie or spreit. The weak and feabill consciences of man under
suche temptationis, doith commonlie gather and collect a fals
consequent. For thus doith man reasone: The bodie or the
spreit is vexit be assaltis and temptationis of Sathan, and hie
doith carie or molest it; thairfoir God is angrie with it, and
taketh no cair over it. I answer, Tribulationis and grevous
vexationis of bodie or of mynd ar not ever signis of Godis dis-
pleasure aganis the sufferer, nether yit doith it follow that God
hath cast away the cair of his creatures, becaus he permittis
thame to be molestit and vexit for a tyme. For yf any sort of
tribulatioun wer the infallibill signe of Godis displeasure, then
suld we condempn the best belovit children of God. But of this
matter we may perhappis speik¹ efter this more amplie. Now
to the tentatioun:
Verse the 2d, And when he had fastit fourtie dayis and
fourtie nichtis, he was efterward hungrie.³
3
Verse the 3d, Then came to him the Tempter, and said, Yf thow³
be the Sone of God, command that theis stonis be maid breid, &c.
¹ In the edit.1583," we may chance
to speake."
2 Ib. "He efterwards hungred."
³ Ib. "And Sathan sayd, If thou.”
108
AN EXPOSITION UPON
Why Chryst fastit fourtie dayis and wold not exceid the
same, (without sense and feilling of hunger,) is partlie befoir
tuichit; that is, he wold provoke the divill to battell be the
wildernes and lang abstinence; but he wold not usurpe or
arrogate no more to him self in that case then God had wrocht
with uthiris his servandis and messingeris befoir. Not but that
Chryst Jesus, (as St Augustine doith moir amplie declair,) with-
out feilling of hunger, mycht have indurit the hale yeir (yea, time
without end), as well as he did indure the space of fourtie
dayis: For the nature of the mankynd was susteanit thois four-
tie dayis by the invisibill power of God, whilk is at all tymes of
equall power. But Chryst, willing to offir farther occasioun to
Sathan to proceid in tempting of him, permittit the humane
nature to crave ernistlie that whilk it lackit, that is to say, re-
fresching of meat, whilk persavit, Sathan taketh occasioun (as
afoir) to tempt and assalt. Sum judged that Sathan tempted
Chryst in gluttonye; but that apeireth litill to agrie with the
purpois of the Halie Gaist; who scheweth us this historie to
let us understand, that Sathan never ceasseth to oppugne the
children of God, but continewallie, be a meane¹ or other, dryv-
eth and provoketh thame to sum wickit opinionis of thair God;
and to have desyreit stonis to have bene convertit in bread, or to
haif desyrit the hunger to haif bene satisfeit, hath nether bene
sin, nether yit wickit opinion of God. And thairfoir I dout not
but the temptatioun was mair spirituall, mair subtil, and mair
dangerous. Sathan hath respect to the voce of God, whilk
hath pronuncit Chryst to be his weilbelovit Sone, &c. Against
this voce he fightis, as his nature is ever to do, aganis the assu-
rit and immutabill Word of God: for sic is his malice against
NOTE DILI. God and aganis his chosin children. That whair and to whome
God pronuncis love and mercie, to theis threatnys he displea-
sure and dampnatioun; and whair God threatnis death, thair
is he bold to pronunce lyfe; and for this caus is Sathan callit a
lier frome the begynning. And sa the purpois of Sathan is to
In the edit. 1583, "by one meane"
GENTLY.
1
CHRIST'S TEMPTATIONS IN THE WILDERNESS.
109
2
dryve Chryst into disperatioun, that he sall not beleive the
former voce¹ of God his Father; and sa this apeireth to be the
meanyng of this temptatioun: "Thou hes hard (wold Sathan
say) a voce proclamit in the air, that thow wes the belovit Sone
of God, in whome his saule was weill complcassit; but may
thow not be judgeit mair nor mad, and fonder than the braneles
fule, yf thow do believe any sic promeis? Whair ar the signis of
his love? Art thow not abject frome comfort of all creature?
Thow art in wors case than the brute beastis, for everie day thai
hunt for thair pray, and the erth produceth gers³ and herbis for
thair sustentatioun, sa that nane of thame ar pynit and con-
sumit away be hunger; but thou hes fastit fourtie dayis and
nychtis, ever awaytting upon sum relief and comfort frome above,
but thy best provisioun is hard stonis; yf thow doest glorie in
thy God, and doest verilie beleif the promeis that is maid, com-
mand that theis stonis be bread. But evident it is, that so NOTE THESE
thou canst not do; for yf thou couldest, or yf thy God wold MENTS.
have schewit thee any suche pleasure, thou mychtest lang ago
haif removit thy hunger, and neidis not to have endurit this
languisching for lack of fude. But seing thou hes long contine-
wit and na provisioun is maid for thee, vanitie it is langer to
beleive any suche promeis; and thairfoir dispair of any help
frome Godis hand, and provyde for thy self be sum other
meanis."
Many wordis have I usit heir, (deirlie Belovit'), but I can not
express the thousand part of the malicious dispyt whilk lurkit
in this one temptatioun of Sathan. It is a mocking of Chryst
and of his obedience. It is a plane denyall of Godis promeis.
It is the triumphing voce of him that apeireth to have gottin
victorie. O how bitter this tentatioun is, no creature can un-
derstand but sic as feilleth the dolour of sic dartis as Sathan
casteth at the tender conscience of thois that gladlie wold rest
and repois in God, and in the promissis of his mercie.
1 "Voce," voice.
"Abject," abjected, cast down.
3 In the edit. 1583, "grasse."
Ib. "Deare Sisters."
ARGU.
110
AN EXPOSITION UPON
X
1
But heir is to be nottit the ground and foundatioun of this
temptatioun. The conclusioun of Sathan is this: Thou art none
of Godis elect, muche less his weilbelovit Sone. His reasone is
this, Thow art in trubill and findis no releif. Then the founda-
tioun of the tentatioun was Chrystis povertie, and the lack of
fude without hoip of remedie to be sent frome God. And it is
the same tentation whilk the Divill objectit to him be the princes
of the preistis in his grevous tormentis upon the cross. For this
thai cry, "Yf he be the Sone of God, lat him come doun fra the
cross and we sall beleif in him: He trustit in God, lat him de-
lyver him, yf he haif pleasure in him." As yf thai wald say, God
is the delyverer of his servandis frome trubillis; God never per-
mittis thois that feir him to cum to confussioun: This man
we sie in extreame trubill; yf he be the Sone of God, or yit a
trew worschipper of his name, he will delyver him frome this
calamitie; yf he delyver him not, but suffer him to perische in
theis anguischis, than is it ane assurit signe that God hath re-
jectit him as ane hypocrit, that sall have na portioun of his
glorie. Thus, I say, taketh Sathan occasioun to tempt, and
moveth also uthiris to judge and condemp Godis elect and
chosin children, be reasone that trubillis ar multiplyit upon
thame.
But with what weaponis we aucht to fight aganis sic enemyis
and assaltis, we sall learne in the answer of Chryst Jesus whilk
followeth :
Verse the 4th, But he, ansuering said, It is writtin, Man
liveth not be bread onlie, but be everie word whilk proceideth out
of the mouth of God.
This answer of Chryst proveth the sentence whilk we have
brocht of the afoir namit tentatioun, to be the verie meanyng
of the Halie Gaist; for unles the purpois of Sathan had bene to
haif removit Chryst frome all hoip of Godis mercifull providence
towardis him in that his necessitie, Chryst had answerit nothing
directlie to his wordis, saying, "Command that theis stonis be
CHRIST'S TEMPTATIONS IN THE WILDERNESS.
111
J
maid bread." But Chryst Jesus persaving his art and malicious
subtilitie, answereth directlie to his meanyng, his wordis nathing
regairdit. In whilk answer Sathan was sa confoundit, that he
was aschamit to reply any farther in that behalf
But that ye may the better understand the meanyng of
Chrystis answer, we will phrase and repeat it over in mo wordis.
"Thow labourest Sathan (will Chryst say) to bring in my hart
a dout and suspicioun of my Fatheris promeis, whilk was opinlie
proclamit in my baptisme, be reasone of my hunger, and that I
lack all carnall provisioun. Thow art bold to affirme that God
taketh no cair over me: but thou art a disceatfull and fals cor-
rupt sophister, and thy argument is vane and full of blasphe-
mies; for thou bindest Godis love, mercie, and providence to
the having or wanting of corporall provisioun, whilk no part of
Godis Scriptures do teache ws, but rather thai expres contrarie.
As it is writtin, Man liveth not be bread onlie, but be everie
word that proceideth frome the mouth of God;' that is, the verie
lyfe and felicitie of man consisteth not in aboundance of cor-
porall thingis, for the possessioun and having of thame maketh
na man blissit nor happie; nether sall the lack of thame be the
caus of his finall miserie; but the verie lyfe of man consisteth
in God, and in his promissis pronunced be his awne mouth,
unto the whilk whoso cleaveth and sticketh unfeanidlie, sall
leif the lyfe everlasting. And althocht all creatures in erth
forsaik him, yit sall not his corporall lyfe perische till the tyme
apoyntit be God aproche: For God hath meanis to feid, preserve,
and manteane, unknawin to manis reassone, and contrarie to
the commoun cours of nature: He fed his pepill Israell in the
desert fourtie yeiris, without the provisioun of man. He pre-
servit Jonas in the whaillis bellie; and manteanit and keipit the
bodeis of the thrie children in the furnace of fyre. Reasone and
the naturall man culd haif seen nothing in theis cassis but di-
structioun and deth, and culd have judgeit nathing, but that
God had cast away the cair of theis his creatures, and yit was
his providence maist vigilant towardis thame in the extreami-
112
AN EXPOSITION UPON
tie of thair dangeris, frome whilk he did so delyver thame,
and in the middis of thame did so assist thame, that his glorie,
whilk is his mercie and gudnes, did mair appeir and schyne.
after thair trubillis then it culd haif done yf thai had not fallin
in thame. And thairfoir I measure not the treuth and favour of
God, by having or by lacking of corporall necessiteis, but by the
promeis that he hath maid to me: as He him self is immuta-
bill, so is his word and promeis constant, whilk I beleif, and to
whilk I stick and do cleave, what ever can cum externallie to
the bodie."
In this answer of Chryst we may espy,' what weaponis ar to
be usit aganis oure adversarie the Devill, and how that we may
confut his argumentis, whilk craftelie, and of malice, he makith
aganis Godis elect. Chryst mycht have repulsit Sathan with a
word or thocht, commanding him to silence, as he to whome
all power wes given in heavin and erth, but it pleasit his mercie
to teache us how to use the sword of the Halie Gaist, whilk
is the Word of God, in battaill against oure spirituall enemy.
The Scripture that Chryst bringeth, is writtin in the eight
chapter of Deuteronomy. It was spokin be Moses a litill befoir
his deth, to establishe the pepill in Godis mercifull providence.
For in the same chapter, and in certane otheris that go befoir,
he rekoneneth the great travell and dyvers dangeris, with the
extreame necessiteis that thai had sustenit in the desert; the
space of fourtie yeiris, and yit, notwithstanding how constant
God had bene in keiping and performyng his promeis; for then
throucht all perrellis had he conductit thame to the syght and
borderis of the promissit land. And so this Scripture maist
directlie answereth to the tentatioun of Sathan; for thus doith.
Sathan reasone (as befoir is said), "Thow art in povertie, and
hath no provisioun to susteane thy lyfe; thairfoir God taketh no
regarde nor cair over thee as he doith over his chosin children."
Chryst Jesus answereth, "Thy argument is false and vane; for
povertie or necessitie secludeth not the providence or cair of
1 In the edit. 1583, "Deare Sisters, we may espie."
CHRIST'S TEMPTATIONS IN THE WILDERNESS.
113
}
God; whilk is easie to be proved be the pepill of God, Israell,
whilk in the desert did often tymes lack thingis necessarie to
sustentatioun of the lyfe, and for lack of the same thai grudged
and murmurit; yit did never the Lord' cast away the providence
and cair of thame. But according to the voyce that he had
anis pronuncit, to wit, that thai wer his peculiar pepill; and
according to the promeis maid to Abrahame, and to thame
befoir the departure frome Egypt, he still remanit thair con-
ductour and gyde, till he placed thame in peaceabill possessioun
of the land of Canaan, thair greit infirmities and manifald
transgressionis notwithstanding."
Thus are we taucht, I say, by Chryst Jesus, to repulse Sathan
and his assaltis by the Word of God, and to apply the exem-
pillis of his mercies, whilk he hath schewit to utheris befoir
us, to oure awn souls in the hour of tentatioun, and in the
tyme of oure trubillis. For what God doith to ane at any
tyme, the same aperteaneth to all that hang and depend upon
God and his promissis; and thairfoir, how that ever we be
assaltit be Sathan, oure adversarie, within the Word of God is
armour and weaponis sufficient. The cheif craft of Sathan is
to trubill thois that begin to declyne from his obedience, and
to declair thameselves enemyis to iniquitie, with dyvers assaltis;
the end whairof is alwayis ane, that is, to put variance betuix
thame and God into thair conscience, that thai suld not repois
and rest thameselves in his assurit promissis. And to persuad
this, he useth and inventeth dyvers argumentis. Sumtymes he
calleth the sinnis of thair youth, and whilk thai haif committit
in the tyme of blindnes, to thair rememberance; verie oft he
objecteth thair unthankfulnes towardis God and present imper-
fectionis. Be seiknes, povertie, tribulationis in thair houshald,
or be persecution, he can alledge that God is angrie, and re-
gardis not. Or, be the spirituall cross whilk few feillis, and fewer
dois understand the utilitie and profit of it, he wold dryve
Godis children to desperatioun, and by infinit meanis mo³
1
In the edit. 1583, "Yet did never God."
VOL. IV.
H
2 "Mo," more.
2
114
AN EXPOSITION, ETC.
goith he about, seiking lyke a roring lyoun to undermyne and
destroy oure faith. But impossibill it is for him to prevaill
aganis us, unless that obstinatlie we do refuse to use the de-
fence and weapon that God hath offirit. Yea, I say, that Godis
elect can not refuse it, but seikis for thair Defendour, when
the battell is maist strong; for the sobbis, gronyngis, and
lamentationis of suche as fightis; yea, the feir thai haif to be
vanquischit, the calling and praying thai mak for continewance,
ar the undoutit and rycht seiking of Chryst oure campioun.
We refuse not the weapon, althocht sumtymes, be infirmitie, we
can not use it as we wold. It suffiseth, that the hart unfeanid-
lie sobb for greatter strength, for continewance, and for finall
delyverance be Chryst Jesus. That whilk lacketh in us his
sufficiencie doith supply, for it is he that fighteth and over-
cumeth for us. But for bringing of the exampillis of the
Scriptures, gif God permit, in the end we sall speik more
large, when it salbe intreatit, Why Chryst permittit him self
thus to be temptit.
2
Sundrie impedimentis now do call me frome wrytting in this
matter; but be Godis grace, at convenient leasure, I purpois
to finische, and to send unto yow. I grant the matter that pro-
ceideth frome me, is not worthie your labouris and paynis to
reid it; yit seing it is a testimony of my gud mynd towardis
yow, I dout not but ye will accept it in gud part. God the
Father of our Lord Jesus Chryst grant unto yow to find fa-
vouris and mercie in the presence of that Judge, whois eyis and
knawledge doith perce throw the secreit cogitationis of all
hartis, in the day of tentatioun whilk sall apprehend all flesche,
according to that mercie whilk yow (illuminatit and directit be
his Halie Spreit) have schawit unto the afflictit. God of all
comfort and consolation confirme and strenthen yow in his
vertew, unto the end. Amen.
3
In the edit. 1583, "But for the
applying."
2 Ib. "which."
"Vertew," power.
ANSWERS
TO SOME QUESTIONS CONCERNING
BAPTISM, ETC.
M.D.LVI.
THE following Answers to some Questions in casuistry, chiefly
relating to the efficacy of Baptism as it was administered in
the Romish Church, are preserved in Dr M'Crie's Manuscript
volume. As they occur in that volume among papers and let-
ters written by Knox in the year 1556, we may safely ascribe
them to that period. Other instances of the Reformer ex-
pressing his judgment on matters transmitted to him for advice,
occur among his Epistles; and the readiness which he dis-
played in resolving such doubts, must have proved no small
addition to his unremitting labours.
In reference to such Questions, Dr M'Crie remarks:-"The
Questions are such as might be supposed to arise in the minds.
of pious persons lately made acquainted with Scripture, puzzled
with particular expressions, and at a loss how to apply some of
its directions to their situation. They discover an inquisitive
and conscientious disposition; and, at the same time, illustrate
the disadvantages under which ordinary Christians labour when
deprived of the assistance of learned teachers. Our Reformer's
answers display an intimate acquaintance with Scripture, dex-
terity in expounding it, with prudence in giving advice in cases
of conscience, so as not to encourage a dangerous laxity on the
one hand, nor scrupulosity and excessive rigidness on the
other."
'M'Crie's Life of Knox, vol. i. p. 193.
ANSUERIS TO SUM QUESTIONIS CONCERNING
BAPTISME, ETC.
THE Baptisme now usit in the Papistrie, is not the trew
Baptisme whilk Chryst Jesus did institute, and command
to be usit in his Kirk; but it is ane adulteratioun and pro-
phanatioun of the same, and thairfoir is to be avoydit of all
Godis childrene.
That it is adulterat, and so consequentlie prophane, is evi-
dent: First, for many thingis be addit, besydis Chrystis insti-
tutioun; and all manis additioun in Godis perfyt ordinance,
especiallie in his religioun, ar execrable and detestable befoir
him. Secoundlie, the promissis of salvatioun in Chryst Jesus
ar not in the Papisticall baptisme lyvelie and trewlie explanit
to the pepill; the Word is not preachit; yea, that whilk thai
reid is not understand. The end and use of a trew Sacrament
is not considderit, but rather ar the pepill led to put thair con-
fidence in the bair ceremony.
That nane of Godis children aucht, or may, with pure con-
science, offir thair children to the Papisticall baptisme, ane
reasone of the Halie Gaist pronuncit be St Paule, may in-
struct and assure sic as rather list to be obedient then con-
tentious. "I wald not, (sayith he,) that ye sould have fel-
lowschip with divillis: Ye may not drink of the Lordis cup,
and the cup of divillis: ye may not be pertaker of the Lordis
tabill, and of the tabill of divillis." Gif the caussis why
sacramentis wer institute be rychtlie understand and con-
sidderit, this reasone of the Apostill sall dampn all thois that
offir thair children to ane adulterat signe: for as sacramentis,
120
ANSWERS TO SOME QUESTIONS
besyd uthir ussis and endis, ar ordeynit to be seallis of the jus-
tice of faith, sa ar thai also a declaratioun of oure professioun
befoir the warld, and ane approbatioun of that doctrine and
religioun, which is taught be sic as with whome we communi-
cat, in ressaving the sacramentis. Now evident it is, that the
Papisticall doctrine, in the cheif poynt of oure salvatioun, and
thair haill religioun, is as contrarious to Chrystis doctrine and
trew religioun, as darknes is unto lycht. Whilk nevertheles
is approved and allowit befoir the warld, be all sic as communi-
cattis with any of thair adulterat sacriledge, for sacramentis
thai can not be properlie callit. I add, whasoever offireth
thair childrene to the papisticall baptisme, offireth thame to
the Divill, wha was autour and first inventer of all sic abomina-
tionis; and thairfoir, whasoever communicateth with the Papis-
ticall sacramentis, approveth and befoir the warld alloweth
whatsoever doctrine and religioun thai profes. Yea, farther,
wha offireth thair children to the papisticall baptisme, offireth
thame not to God, nor to Chryst Jesus his Son, but to the
Divill, cheif autour and inventer of sic abominationis.
"Sall we be baptisit agane, (do sum demand,) that in oure in-
fancie wer pollutit with that adulterat signe?" I ansuer, Na, for
the spreit of regeneratioun, whilk is frelie gevin to us be Chryst
Jesus oure haill sufficiencie, hath purgeit us frome that poy-
sone whilk we drank in the dayis of oure blindnes. The fyre
of the Halie Gaist hath brunt away whatsoever we ressavit at
thair handis besydis Chryst Jesus simpill institutioun. We
dampn it as detestabill and wickit; and onlie we approve Chrystis
ordinance, the vane inventionis of all men refusit. And this,
boith befoir God and man, suffiseth, without iteratioun of the
signe; for be faith, and not be externall signis doith God purge
oure hartis; and oure plane and continewall confessioun mair
serveth to me than that we suld be rebaptisit. For that ac-
tioun, and the rememberance of it, suld suddanlie evanische
whan contrariwyse oure confessioun declaireth, that in our in-
fancie we ressavit the signe whilk Chryst commandit, whilk our
!
CONCERNING BAPTISM, ETC.
121
parentis esteamit to have bene the trew signe of Chryst.
And in verie deed, the malice of the divill culd never altogidder
abolische Chryst's institutioun, for it was ministred unto us,
"In the name of the Father, of the Sone, and the Halie Gaist."
And yit for that tyme, I confes, be reasone of our blindnes, it
did not profit us, becaus it was adulterat, and mixt with mennis
dreamis and fantasies. I confes, for the tyme it did not profit
us; but now, as said is, the Spreit of Chryst Jesus illuminating
our hartis, hath purgeit the same be faith, and maketh the
effect of that sacrament to work in us with out any iteratioun
of the externall signe.
Heirof I know may tua doubtis aryse: Former, that to the
regenerat man the Sacramentis ar not necessarie greatlie:
Secoundlie, that it is all ane whether oure children be bap-
tisit with the Papisticall baptisme, or with Chrystis trew in-
stitutioun. The first I ansuer, That na man is sa regenerat,
but that continewallie he hath neid of the meanis whilk Chryst
Jesus, the wisdome of his eternall Father, hath apoyntit to
be usit in his Kirk, to wit, the word trewlie preachit, and the
sacramentis rychtlie administred. The word and the sacra-
mentis. hes Chryst Jesus ordeynit and commandit to be usit
in his kirk, thairfoir aucht not the bold presumptioun of
man to separat the same. Yf the regenerat man hath never
ressavit the sacramentall signe of baptisme, he is bound to
ressave the same: And that did Peter perfytlie understand,
seing the Halie Gaist visiblię descend upon Cornelius and his
houshald, whilk he perfytlie understude culd not be without
the spreit of regeneratioun; and yit doith he contend and
obteane that thai suld not be forbidden to be baptisit. And
Paule also, efter his conversioun, and efter that Chryst Jesus
had promissit that he was a chosin veschell to him, yit was
commandit to wesche away his synis be baptisme. Whairof it
is evident that regeneratioun doith not sa exempt man, but
that anis he aught to be baptisit.
But the questioun is, Whether a man baptisit in Papistrie
122
ANSWERS TO SOME QUESTIONS
aucht to be rebaptisit when he cometh to knawledge? And I
ansuer, he aucht not; First, becaus Chrystis institutioun, as
said is, culd not be utterlie abolissit be the malice of Sathan,
nor be the abuse of man. Secundlie, becaus the Spreit of
Chryst purgeth and removeth fra us all sic vennoume as we
ressavit of thair handis; and superstitioun maketh not the
vertew of Chrystis institutioun to be ineffectuall in us.
We
have sum respect also, that na mair be gevin to the externall
signe, than is propir to it, that is, that it be the seall of justice
and the signe of regeneratioun, but nether the cause, nether
yit the effect and vertew. The seall anis ressavit is durabill,
and neideth not to be iterat, least that be iteratioun and
multiplicatioum of the signe, the office of the Halie Spreit,
whilk is to illuminat, regenerat, and to purge, be attributit
unto it.
"But be the same resone, (may sum reply,) aucht not
the Lordis table to be commonlie usit?" Yes; but gif the
significatioun of both sacramentis be deiplie considderit, we
sall sie, why the ane aucht to be but anis usit, and the
other oftentymes; for the halie Discipillis and servantis of
Chryst Jesus dar not dispense with the ordinance of thair
Lord and Savioure, but rather ar humblie subject to the same.
And thairfoir, sic as this day contempn the use of sacra-
mentis, of the Lordis tabill I meane, and also the externall
word, declaris thame selves repugnant to the wisdome of God,
whilk hath commandit his Discipillis to use that tabill in re-
memberance of him, that is, of his deth, and of the benefittis
purchassit unto us be the same till his coming againe, he put-
teth na terme of perfectioun, what a man may atteane in this
lyfe that he neideth not to use the sacramentis for aid and help
to his infirmitie; albeit sum now a dayis brag of sic perfectioun,
that thai suppose all sic exercissis to aperteane onlie to thame
that ar children and infantis in Chryst, and not to thois that
ar growin to perfectioun. But as the punissement of sic pryde
and arrogancie is manifest this day to the kirk of God, for
1
CONCERNING BAPTISM, ETC. -
123
}
thair perfectioun hath brocht thame to sic obstinacie and
blindnes, that openlie thai blaspheme Chryst Jesus, sa sall it
be felt be thame, when sic as with full obedience sa knyt thame
selves to Chrystis ordinance sall ressave the croun of glorie.
Baptisme is the signe of our first entrance in the houshald
of God our Father; be the whilk is signifeit, that we ar ressa-
vit in league with him; that we ar cled with Chrystis justice,'
oure synis and filthines being weschit away in his blude. Now,
evident it is, that the justice of Chryst Jesus is permanent, and
can not be defyllit; that the league of God is of that fermitie
and assurance, that rather sall the covenant maid with the
sonne and moone, with the day and nycht, perische and be
changeit, then that the promeis of his mercie maid to his elect
salbe frustrat and vane. Now, yf Chrystis justice be inviola-
bill, and the league of God be constant and sure, it is not neces-
sarie, that the signe, whilk representeth unto me, and in sum
maner sealleth in my conscience that I am ressavit in league
with God, and sa, cled with Chrystis justice, be ofter than anis
ressavit; for the iteratioun of it suld declair, that befoir I was
a stranger fra God, wha never had publictlie bene ressavit in
his houshald.
"Not sa, (sall sum say;) but becaus we have declynit fra
God be manifest iniquitie, and we, sa fer as in us lay, have
brokin that league maid betwix God and us, and have spoylit
oure selves of all Chrystis justice: Thairfoir desyre we the
former league to be repairit and renewit be iteratioun of the
signe." I answer, The iteratioun of baptisme is not the meane
whilk God hath apoyntit to assure oure consciences that the
league betwix God and us is permanent and sure. But his Halie
Spreit, wrytting in oure hartis trew and unfeaned repentance,
leideth us to the throne of our Fatheris mercie; and he accord-
ing as he hes chosin us in Chryst Jesus, his onlie weilbelovit,
befoir the fundatioun of all warldis wer laid, and according as
in tyme he hath callit us and gevin to us the signe of his
1 Justice, righteousness.
124
ANSWERS TO SOME QUESTIONS
childrene, sa doith he acknawledge and avowe us yit to be of
his heavinlie houshald. And to seall the same, his everlasting
mercie, mair deiplie in oure hartis, and to declair the same
befoir the warld, he sendeth us to the tabill of his deir Sone,
Chryst Jesus oure Lord, wha at his Last Supper, in his corpo-
rall lyfe had with his Discipillis, he did institute for his kirk,
and command the same to be usit, in rememberance of him to
his coming againe. To the whilk when we present our selves,
as in hart we do beleive (I speik of Godis chosin childrene), sa
in mouth we do confes, and befoir the warld solempnelie we
protest, that we ar the houshald of God our Father, receavit
in the league of his mercie according to the purpois of his awn
gud pleasure; and that we, memberis of the bodie of Chryst
Jesus, wer cled with his justice and innocencie, and thairfoir
now doith he admit us to his tabill, and expresselie in his word
setteth befoir us the bread of lyfe whilk discendit fra the hea-
vin, to assure our consciences that oure former defectioun fra
him notwithstanding, with joy doith he ressave us as the father
did his unthankfull and prodigall sone, returning to him fra his
wreachit conditioun and miserable povertie. This halie tabill,
I say,
hath the wisdome of God commandit to be usit in his
Kirk, to assure the memberis of his bodie, that his Majestie
changeth not as man doith, but that his giftis and vocatioun
ar suche, as of the whilk he can not repent him towardis his
elect. And thairfoir neid thai not to rin to the externall signe
of baptisme, sic, I meane, as anis have bene baptisit, suppose
that it was in the Papistrie; but thai aucht to have recours to
the effect and significatioun of baptisme; that is, that of frie
grace and mercie thai ar ressavit in the houshald of God; and
for better confirmation of thameselves in this misterie. And
to protest the same befoir the warld, thai aucht to adress
thameselves, as occasioun salbe offerit, to the Lordis Tabill, as
befoir is said.
Heirof I suppois that it be proved, That Baptisme anis
ressavit sufficeth in this lyfe, but that the use of the Lordis
!
CONCERNING BAPTISM, ETC.
125
Tabill is oftentymes necessarie: for the ane, to wit, baptisme is
the signe of our first entrance; but the other is the declaratioun
of oure covenant, that be Chryst Jesus we be nurissit, man-
teanit, and continewit in the league with God our Father. The
signe of our first entrance neideth not to be iterat, becaus the
league is constant and sure; but the signe of our nurissment
and continewance, be reasone of our dulnes, infirmitie, and ob-
livioun, aucht oft to be usit. And thairfoir, whasoever yit
object that yf the Papisticall baptisme can in na sort seall in
our hartis the league of Godis mercie, seames that thai, as apos-
tatis and tratouris, have declynit frome Chryst Jesus, refusit
his justice, and establissit thair awne: In few wordis I ansuer,
that sa was haill Israell under Jeroboam, and yit did nane of
Godis Prophetis requyr of thais that wer circumcysit be the
preist of Bethell, and be utheris in that confusioun and idola-
trie, to be circumeysit againe; but that onlie thai suld turne
thair hartis to the leving God, that thai suld refuse idolatrie
and joyne thameselves with the sanctuarie of the living God,
whiche was placed at Jerusalem as in the dayis of Ezechias and
Josias is evident: Na mair aucht we to iterat baptisme, be
whome soever it was ministred unto us in our infancie; but
gif God of his mercie call us frome blindnes, he maketh our
baptisme, how corrupt that ever it was, availabill unto us, be
the power of his Halie Spreit.
"But then, (sall sum say,) it is alyke whether my child be
baptisit with Chrystis trew institutioun, or with the adulterat
signe." God avert from us that wilfull and fulische blind-
nes! for gif sa unthankfullie we rend¹ Godis benefittis offi-
rit, we and our posteritie maist justlie merite to be depryvit.
of the same; as na dout thai sall, who so lichtlie do esteme
thame, that thai mak na difference nor conscience whether
thai dedicat and offir thair children to God or unto the Divill.
Nether sall the factis of oure fatheris, who did offir us to the
same baptisme, excuis us, for according to the blindnes of
1 In MS. M. "rent."
2
2 Factis, deeds.
:
126
ANSWERS TO SOME QUESTIONS
thois tymes, thai judgeit and estemit that to be the perfyct
ordinance and institutioun of Chryst Jesus, and thairfoir in
simplicitie, albeit in errour, did thai offer us thair children
to the same. They did not offer us to be circumeysit with
the Jew, or with the Turk, but to be baptisit as members of
Chrystis bodie. The religioun was corrupt and the signe adul-
terat, I confes; but this was unknawin to thame, and thairfoir
is not thair errour and blindnes imputtit upon us, thair poste-
ritie. But what sall this avale us, to whome the lycht schyneth
and the veritie is so plainlie reveallit, that oure awn conscience
man beir record that we do wrong, not of ignorance, but rather of
malice; or that we dar not avowe Chryst Jesus before the warld?
Sall it not be said unto us, "This is condempnatioun, that the
lycht is cum into the warld; but now, men love darkness mair
nor lycht. Gif I had not cum, and had spoken unto thame,
thay had had no sin; but now, haif thai nathing whairby to
excuse thameselves, becaus thai have sene, and yit do hait?"
This assuredlie it salbe said to our confusioun, gif we proceid
in sic contempt of the graces offirit. This, I trust, sall suffice
the moderat.
Tuiching the Blude of beistis forbiddin to be cattin be the
Apostill, [it] doth not bind this day the conscience of Christianis:
for it was but temporall, and servit onlie till sic tyme as the
Jewis and Gentillis mycht grow togidder in one bodie. And
yf any ask, How can this be done? I ansuer, be the plane wordis.
of St Paule, wha wrytting to the Corinthians, planelie affirmeth,
that meatis offirit unto idollis (whilk be the decree of the Apos-
tillis ar forbiddin, as weill as is blude,) ar not to be abhorrit,
nether yit to be absteanit frome, for any othir caus, but onlie
for the conscience of him that sall admonische that sic thingis
wer offirit unto idollis. "For his conscience sake, (sayith the
Apostill,) thow sall absteane, othirwayes thow mayest eat
whatsoever is sauld in the boucherie."1 And to the Romanis,
1 "Butchery," in the shambles. (1 Cor. x.
25.)
CONCERNING BAPTISM, ETC.
127
he solemnedlie protesteth, and that be the Lord Jesus, "that
he assuredlie knaweth that nathing is commoun (that is un-
cleane and defyllit) by the self, but to him that esteameth it
uncleane." And oure Maister and Saviour, Chryst Jesus, the
end of the law and the accomplisment of all figuris, doith de-
lyver oure conscience frome all doutis, saying, "Not that whilk
entereth in by the mouth defylleth the man, but that whilk
proceideth from the heart." Heirof I suppois it be plane,
that the precept to absteane from blude, gevin be the Apostill,
was temporall and not perpetuall; for uthirwayis the Halie
Gaist, speiking oftin of the libertie of the Gentillis, wald have
restraynit and exceptit it, as he hath done scortatioun,¹ whilk
in the same decree is expressit, and licentious and filthie com-
municatioun, whilk the Gentillis estemeit na or small synnis.
Touiching Tythis, be the law of God thai apertene to na
Preist, for now, we haif na Leviticall Preistheid, but by law
positive, gift, custome, thai apertene to Princes, and be thair
commandement to Men of Kirk, as thai walbe termit. In
thair first donatioun, respect was had to another end, as thair
awn law doith witness, then now is observit. For first, re-
spect was had, that sic as wer accountit distributors of thois
thingis that wer gevin to the Kirk men, sould have thair
reasonable sustentatioun of the same; making just account of
the rest, how it wes to be bestowit upon the poore, the stran-
ger, the wydow, the fatherless, for whais releif, all sic rentis
and dewteis wer cheiflie apoyntit to the Kirk. Secundlie, that
provisioun suld be maid for the Ministeris of the kirk, that
mair frelie, and without solicitude and cair, thai mycht attend
upon thair vocatioun, whilk was, to teache and instruct the
pepill of God. And sum respect was had to the repairing of
the kirkis: whairof-no jote is at this day in the Papacie right-
lie observit. The poore, we sie altogidder neglectit by the
Bischopis, proud Prelatis, and filthie Clargie, who upon thair
In MS. M. "pure."
"Scortation," fornication.
2
•
128
ANSWERS TO SOME QUESTIONS, ETC.
awn bellies, licens, and vanitie, consume whatsoever was com-
mandit to be bestowit upon the poore. Thay preach not
trewlie and sinceirlie, but thair landis, rentis, and pompous
Prelaceis, is all thai cair for, and set rakennyng of
A LETTER
OF WHOLESOME COUNSEL,
ADDRESSED TO HIS BRETHREN
IN SCOTLAND.
JULY M.D.LVI..
VOL. IV.
I
IN the spring of 1556, while Knox was still in Scotland, he
received letters from the Church of the English exiles at
Geneva, inviting him to return and undertake the office of the
ministry to which, during his absence, he had been appointed.'
The state of affairs in this country was such, that he deemed
it advisable to comply with this invitation. When about to
leave for a season those among whom he had so assiduously
laboured in word and doctrine, he wrote the following Letter
of Counsell, containing such directions as he considered most
suitable in the circumstances in which they were placed, for
holding stated meetings for prayer, reading, and religious in-
struction, while destitute of the privileges of public worship.
And, while recommending that their assemblies ought always
to be closed as well as opened by prayer, he signified his own
readiness to give them his advice by letter, whenever it should
be required, on any difficulties which might perplex them in
their conferring passages of Scripture. "There is every rea-
son to conclude (says his Biographer) that these directions
were punctually complied with; this Letter may therefore be
viewed as an important document regarding the state of the
Protestant Church in Scotland, previous to the establishment of
the Reformation." It is dated on the 7th of July 1556.
Although the Protestants in Scotland had hitherto been
precluded from making an open profession of truth, or from
enjoying the benefit of regular ministrations publicly sanc-
tioned, their position was very similar to that of their brethren
1
¹ See "Brief Discourse," &c., supra,
p. 51.
* M'Crie's Life of Knox, vol. i. p.
192.
[132]
in England during the reign of Queen Mary. "When the
learned preachers and ministers," says Strype, "were most of
them burnt or fled, and the flocks left destitute of their faith-
ful pastors, some of the laity, tradesmen, or others, indued with
parts and some learning, used, in that distress, to read the
Scriptures to the rest in their meetings, and the letters of the
martyrs and prisoners, and other good books; also to pray
with them, and exhort them to stand fast, and to establish
them in the confession of Christ to the death." He else-
where remarks, "The course they took in these sad times, was
the same which the Primitive Christians did, when they were
under their persecutions, namely, prayers and tears. They
continued to assemble together in the hottest times: and in
these assemblies sometimes they only prayed together.
3
This Letter, with the running title, "Watche and pray with
diligence," was printed at the time, being annexed to the ori-
ginal edition of his "Exposition of the Sixth Psalm," as well
as in the republication at London in 1580. It is also con-
tained in Dr M'Crie's manuscript volume, with this title: "To
his Brethren in Scotland, efter he had bene quyet amang
thame." The title in the opposite page forms the concluding
portion of the separate title-page to his "Comfortable Epistle,
given in facsimile, vol. iii. p. 237.
'Strype's Ecclesiastical Memorials,
vol. iii. p. 364.
2 Ib. vol. iii. p. 245.
9 See vol. iii. pp. 114-116, 238.
4 Ib. p. 116.
""
A MOST WHOLESOME COUNSELL HOW TO BEHAVE OURSELVES
IN THE MIDST OF THIS WICKED GENERATION, TOUCHING
THE DAILY EXERCISE OF GOD'S MOST HOLY AND SACRED
WORD.
The Comfort of the Holy Ghost, &c., for Salutation.
2
NOT so muche¹ to instruct you, as to leave with you (dearlie
beloved Brethren) some testimony of my love, I have thought
good to communicate with you, in these fewe lynes, my weake
counsaill, how I woulde ye shoulde behave your selfes in the
middes of thys wicked generation, touchinge the exercise of
God's mooste sacred and holy Woorde, without which, neither
shal knowledge encrease, godlines appeare, nor fervencye con-
tynewe amongest you. For as the Woorde of God is the
beginning of lyfe spirituall, without which all flesh is dead in
God's presence, and the lantern to our fete, without the bright-
nes whereof all the posteritie of Adam doeth walk in darkenes;
and as it is the foundacion³ of faith, withoute which no man
understandeth the good wil of God, so it is also the onelye
organe and instrument which God useth to strengthen the
weake, to comfort the afflicted, to reduce to mercy by repent-
ance such as have slydden, and, finally, to preserve and kepe
the very lyfe of the soule in all assaultes and temptations.
And therof, if that ye desyre your knowledge to be increased,
your faith to be confirmed, your conscience to be quyetod and
4
' In MS. M., "Not sa mekill."
2 Ib. "without the whilk.”
3 Ib. "the fundament."
Ib. "thairfoir."
134
A LETTER OF WHOLESOME COUNSEL.
DEUT. 6.
comforted, or, finally, your soule to be preserved in lyfe, let
youre exercise bee frequent in the law of your Lord God.
Despise not that precepte which Moyses (who by his own ex-
perience had learned what comfort lyeth hydde within the
Worde of God) gave to the Israelites in these wordes, "These
woordes, which I commaunde thee this day, salbe in thy hart;
and thou shalt exercyse thy children in them. Thou shalt
talke of them when thou art at home in thy house, and as thou
walkest by the way, and when thou lyest doune, and when thou
risest up; and thou shalt bynd them for a signe upon the hand,
and they shalbe papers of remembraunce betweene thyne eyes;
and thou shalt write them upon the postes of thy house, and
upon thy gates." And Moyses, in an other place, commaund-
eth them to "remember the lawe of the Lord God, to do it
that it may be well with them, and with theyr children in the
lande which the Lorde their God should geve them." Mean-
ing, that like as frequent memory and repetition of Goddes
preceptes is the meanes¹ wherby the feare of God, which is
the beginning of all wisedom and felicitie, is kept recent in
mynd: So is negligence and oblivion of God's benefites received,
the first degre❜ of defection from God.
Now, if the Law, which by reason of our weakenes can worke
nothing but wrath and anger, was so effectual, that remembred
and rehersed of purpose to do it, it brought to the people a
corporall benediction, what shall we saye that the glorious
Gospell of Christ Jesus doeth worke, so that with reverence it
be entreated? S. Paul calleth it the sweet odor of life to those
that shall receyve lyfe, borowinge his similitude of odoriferous
herbes or precious oyntmentes, whose nature is, the more that
they be touched or moved, to send forth their odour more plea-
sant and delectable: Even such, deare Brethren, is the blessed
Evangelie of our Lord Jesus; for the more that it be entreted,
the more comfortable and puissant is it to such as do heare,
* In MS. M., "is the middis."
2 Ib. “first grie."
3
8 Ib. "mair puissant."
A LETTER OF WHOLESOME COUNSEL.
135
2
reade, or exercise the same. I am not ignorant, that as the
Israelites lothed the manna, because that every daye they sawe
and eate but one thinge, so some there bee now-a-dayes, (who
will not be holden of the worste sorte,) that after once read-
inge some parcelles of the Scriptures, do commit' themselfs alto-
gether to prophane authors and humain lectures, because that
the varietie of matters therin conteined doeth bringe with it
daily delectation, where contrariwyse within the simple Scrip-
tures of God the perpetuall repetition of one thinge is fashious
and werysome. This temptation, I confesse, may enter in God's
very elect for a time, but impossible it is that therein they con-
tinew to the end; for God's election, besydes other evidente
signes, hath this ever joyned with it, that God's elect are
called frome ignoraunce (I speake of those that are come to
the yeares of knowledge) to some taist and feelinge of God's
mercy, of the which they are never so satisfied in this lyfe, but
from tyme to tyme they hunger and they thurst to eate the
bread that descended from heaven and to drynk the water
that springeth to lyfe everlasting; which they can not do but
by the meanes of Faith, and Faythe looketh ever to the will of
God revealed by the Word, so that Faith hath both her begin-
ning and continuance by the Word of God. And so I saye,
that impossible it is that God's chosen children can despise or
reject the worde of their salvation of any longe continuance,
neither yet lothe it to the ende.
Often it is that God's electe are holden in such bondage and
thraldom, that they can not have the breade of life broke unto
them, neither yet free libertie to exercise them selfs in God's
holy Worde; but then God's deare children do not loth, but
most gladly do they covet the foode of their soules; then do
they accuse their former negligence, then lament they the
miserable affliction of their brethren, and then crye and call
they in their hartes (and openly where they dare) for free pas-
'In MS. M., "convert," or turn
themselves.
2 Ib. "humane letters."
136
A LETTER OF WHOLESOME COUNSEL.
3
2
sage of the Gospel. This hunger and thurste dothe prove¹ the
lyfe of their soules. But if such men, as havinge lybertye to
reade and exercise them selfs in God's holy Scriptures, and yet
begin to weary, because from tyme to tyme they reade but one
thing, I aske, Why weary they not also every daye to eate
breade? Every daye to drincke wyne? Every daye to beholde the
brightenes of the sunne? And to use the rest of Goddes crea-
tures, which every day do kepe their owne substaunce, course,
and nature? They shall aunswer, I trust, Because such crea-
tures have a strength, [as oft as they are used, to expell hun-
ger, to quench thirst, to restore strength, and] to preserve
the lyfe. O miserable creatures! Who dare attribute more
power and strength to the corruptible creatures in norishing
and preserving the mortal carcas, than to the eternall Word
of God in the norishment of the soule, which is immortall! To
reason with their damnable" unthankfulnes at this present it is
not my purpose: But to you, deare Brethren, I write my know-
ledge, and do speake my conscience, that so necessarye as the
use of meate and drincke is to the preservation of lyfe corpo-
rall, and so necessary as the heate and brightnes of the sunne
is to the quickeninge of herbes, and to expell darkenes; so
necessary is also to the lyfe everlastinge, and to the illumina-
tion and light of the soule, the perpetuall meditation, exercyse,
and use of Goddes holye Worde.
4
And therefore, deare Brethren, if that ye looke for a lyfe
to come, of necessitie it is that ye exercise your selfes in
the booke of the Lorde youre God. Let no daye slyppe or
want some comfort receyved from the mouth of God. Open
your eares, and he will speake even pleasant thinges to your
hart. Close not your eyes, but diligentlye let them beholde
¹
6
In MS. M., "doth argue and
prufe."
2 The words enclosed by brackets
are omitted in the original edition,
and also in the edition of 1580.
3 In MS. M., "wreatches."
In the orig. edit., "to" is usually
printed "too."
" In MS. M., "abhominable."
6 Ib. "Let na day slip over without
sum comfort."
A LETTER OF WHOLESOME COUNSEL.
137
1
what portion of substance is lefte to you within your Father's
testament. Let your tounges learne to prayse the gracious
goodnes of Him, whose mere mercy hath called you frome darke-
nes to lighte, and frome deathe to lyfe. Neither yet maye ye
doe this so quietly that ye wil admit no witnesse. No, Brethren,
ye are ordeyned of God to rule your owne houses in hys true
feare, and accordynge to hys Woorde. Within your own houses,
I say, in some cases, ye are bishoppes and kynges; your wyfe,
chyldren, servauntes, and familye are youre bishopryke and
charge; of you it shalbe requyred howe carefullye and dyly-
gentlye ye have alwayes instructed theym in Goddes true know-
lege, how that ye have studied in them to plant vertue and
repress vice.
And therefore, I say, ye must make them par-
takers in readyng, exhorting, and in makyng common prayers,
which I would in every house wer used once a day at least.
But above all thynges, deare Brethren, study to practise
in life that which the Word of God commaundeth, and then
bee you assured that ye shal never heare nor reade the same
wythout fruite. And thus much for the exercises wythin
youre house.³
3
2
Considering that Sainct Paule calleth the congregacion “the
bodie of Christ," wherof every one of us is a member, teachyng
us therby that no member is of sufficiency to susteyne and
feade it selfe without the helpe and support of another; I
thynke it necessary for the conference of Scriptures, assemblies
of brethren be had. The order therin to be observed is express-
ed by S. Paul, and therefore neede not I to use many wordes in
that behalfe; onely willing, that when ye convent or come to-
gether, which I would wer once a weeke, that your begynnyng
should be from confessyon of your offences, and invocation of
the Spirite of the Lorde Jesus to assyste you in all your godly
enterprises. And then lette some place of Scripture be plainly
and distinctly red, so much as shal be thought sufficient for
1
¹ In MS. M., "witnessis."
Ib. "this mekill."
3 Ib. " houssis."
4
* Convene, assemble.
138
A LETTER OF WHOLESOME COUNSEL.
one day or tyme; which ended, if any brother have exhorta-
cion, question, or doubt, let him not feare to speake or move
the same, so that he doe it wyth moderation, eyther to edifie
or to be edified. And hereof I doubt not but greate profet shall
shortly ensue; for, first, by hearing, readyng, and conferryng the
Scriptures in the assemblie, the hole body of the Scriptures of
God shall become familiar, the judgements and sprites of men
shall bee tryed, their pacience and modesty shalbe knowen;
and, finally, their gifts and utterance shall appeare. Multiplica-
tion of wordes, prolixet interpretaciouns, and wilfulnese in rea-
soning, is to be avoyded at all tymes, and in all places, but
cheifly in the congregacion, where nothing ought to be respect-
ed except the glory of God, and comforte or edificatioun of
brethren.
If any thing occurre wythin the text, or else aryse in rea-
soning, whylke youre judgemente can not resolve or capacities
apprehend, let the same be noted and put in wryting before
ye dismisse the congregatioun, that when God shall offer
unto yow any interpreter, your doubts beeyng noted and
knowen, may have the more expedite resolution; or els that
when ye shall have occasioun to wryte to suche as with whome
ye woulde communicate youre judgementes, your letters may
signifie and declaire your unceasing desyre that ye have of God
and of his trew religion; and they, I doubt not, according to
thair talentes, will endevour and bestowe their faithfull labours
to satisfy your godly petitionis. Of my selfe I will speake as
I think; I wyll more gladly spende xv. houres in communicat-
yng my judgemente with yow, in explanyng as God pleases to
open to me any place of Scripture, then halfe ane houre in any
matter besyd.
Farther, I wolde, in readyng the Scripture, ye shold joyne
some bokes of the Olde and some of the New Testament
togeder, as Genesis and one of the Evangelistis, Exodus wyth
another, and so furth; ever endynge suche bokes as ye be-
gynne, (as the tyme will suffer,) for it shal greatly comforte
A LETTER OF WHOLESOME COUNSEL.
139
yow to heire that harmony and weill-tuned song of the Holie
Sprite speiking in oure fatheris frome the begynnyng. It
shall confirme yow in theis dangerous and perilous dayes to
behold the face of Chryst Jesus his loving spous and church,'
frome Abell to him selfe, and frome him self to thys day, in all
ages to be one. Be frequent in the Prophetis and in the Epis-
tillis of St Paul, for the multitude of maters, most comfortable
thairin conteyned, requireth exercyse and good memory. Lyke
as youre assemblies ought to begyn with confessioun and invo-
catioun of Godis Holy Sprite, so walde I that thay wer finissit
with thankesgivyng and common praiers for princes, rulers,
and magistrates; for the libertie and free passage of Chrystes
Evangell, for the comfort and delyverance of oure afflicted
brethren in all places nowe persecuted, but most cruelly within
the realme of France and England; and for such other thinges
as the Sprite of the Lorde Jesus shall teache unto you to bee
profitable, eyther to your selves, or to your brethren whereso-
ever they be.
2
If thus (or better) I shall hear that ye exercyse yourselves,
deare Brethren, then will I prayse God for your great obe-
dience, as for thame that not onely have ressaved the word
of grace with gladnes, but that also, with care and diligence,
doe keepe the same as a treasure and jewell moste precious.
And because that I cannot suspect, that ye will doe the con-
trarye at thys present, I will use no threatnynges, for my
goode hope is, that ye shall walke as the sonnes of lyght in the
myddes of this wicked generation; that ye shalbe as starres in
the night season, who yet ar not chaunged into darknesse; that
ye shalbe [as] wheate amanges the cockle, and yet, that ye shal
not chaunge your nature whyche ye have ressaved by grace,
through the feloueschyp and participation whyche we have
wyth the Lord Jesus in hys body and blood. And finally, that
1
¹ In MS. M., "kirk.”
Ib. "that they were never finish-
ed without thankisgeving."
3
" Ib. "kokill;" cockle, a weed that
grows among corn.
140
A LETTER OF WHOLESOME COUNSEL.
ye
shall be of the nomber of the prudent virgins, daylye renew-
ynge your lampes with oyle, as they that patyentlie doe abyde
the glorious apparycion and comming of the Lord Jesus; whose
omnipotente Spirite rule and instructe, illuminate and comfort
youre heartes and myndes, in all assaultis nowe and ever.
Amen.
The grace of the Lord Jesus rest with yow.
Remember my weaknes in your daylie prayers. The 7 of
July 1556.¹
Your Brother unfeaned,
JOHN KNOX.
' Dr M'Crie has printed this Letter
in the Appendix to his Life of Knox,
but by some oversight in the later
editions, he gives the date, 7th July
1557. In MS. M., the date is dis-
tinctly 1556. The old printed edition
ends thus: "7. Julii. 1.5.5.6.
QJ.K. A
""
THE FORM OF PRAYERS
AND MINISTRATION OF
THE SACRAMENTS, &c., USED
IN THE ENGLISH CONGREGATION
AT GENEVA.
1
M.D. LVI.
THE peculiar forms of Presbyterian worship and government.
may be clearly traced to Geneva and the writings of Calvin.
His Catechism for the use of the Church of Geneva was first
published in French in the year 1536, and in Latin, "Basileae,
in officina Roberti Winter, anno 1538, mense Martio," along
with a formulary of Confession and of Discipline for the
government of the church which he had newly established in
that city. This small but important and valuable work, being
carefully revised, was republished under the following title:
"Catechismus Ecclesiæ Genevensis, primo Gallice 1536 scriptus,
deinde ab ipso Auctore eo, qui nunc exstat, ordine et methodo
editus Latine: Adjecta Formula, tum Precum publicarum, tum
Administrationis Sacramentorum." Geneva, 1545, 8vo.'-"Ca-
techismus Ecclesiæ Genevensis, hoc est, Formula erudiendi
Pueros in Doctrina Christi. Authore Ioan. Caluino. Argen-
torati, apud Wendelinum Rihelium, Anno 1545," 12mo. In
his prefaco, addressed to the Ministers in East Friesland,
Calvin refers to his having published the brief summary of
Catechism, seven years previously. This preface is dated at
Geneva, on the 4th of the Calends of December, that is, on the
29th of November, 1545.
These Prayers were repeatedly published in a separate form.
"Formes des Prieres Ecclesiastiques, avec le Maniere d'admi-
nistrer les Sacremens, et celebrer le Mariage, et la visitation
des Malades." Geneve, 1541, 8vo.-"Formes des Prieres, et
Chants Ecclesiastiques." Strassbourg, 1545.-" Formula Sa-
1
¹ Dr Paul Henry, das Leben Johann
Calvins des grossen Reformators.
Hamburg, 1344. Vol. iii. (Beilagen,
pp. 190-195.)
2 ' Ib. D. 202. I suspect the date
1541 must be a mistake for an edition
with the same title, printed at Ge-
neva in 1561, 12mo. That of Stras-
burg, in the year 1545, I have not
been able to meet with.
[ 144 ]
cramentorum administrandorum, in vsum Ecclesiæ Geneuensis
conscripta. Dudum a Joanne Caluino Gallice conscripta, nunc
in Latinum conuersa ab alio quopiam. Genevae, ex officina
Ioannis Crispini. M.D.LII." 12mo, pp. 31.
Of the Catechisms and Forms of Prayer referred to, there
were numerous subsequent editions; and of the former, in
particular, translations appeared in most of the European lan-
guages.¹
The form of prayers and church service thus adopted by the
Helvetic Church, has ever since continued in use among the
French Protestants; and has also served as a model to the
Reformed Churches in other countries.
When the French congregation of Strasburg sought a place
of refuge in England, in consequence of the Interim, their mi-
nister, Valerandus Pollanus, translated into Latin, and pub-
lished with a dedication to Edward the Sixth, dated February
19, 1551, the "Liturgia Sacra, seu Ritus Ministerii in Ec-
clesia Peregrinorum profugorum propter Evangelium Christi
Argentinæ, 1551. Adjecta est ad finem brevis Apologia pro
hac Liturgia, per Valerandum Pollanum Flandrum." Londini,
1551, 8vo. Strype, in his Ecclesiastical Memorials, has given
a short abstract of this Argentine or Strasburg Liturgy.²
When these refugees were constrained to leave England dur-
ing Queen Mary's reign, they obtained the use of a church at
Frankfurt; and when several English Protestants arrived in
that city in the year 1554, the same privilege was awarded to
them, according to the details given in the "Brief Discourse,"
which forms the first article in the present volume.
As the two congregations were required to observe the same
forms of public worship and discipline, the Liturgy already
mentioned was, with some changes, adopted by the mutual con-
66
¹ An English translation, by Mais-
ter William IIuyck, was Imprint-
ed at London by Edward Whit-
churche, the viij. day of June 1550,"
12mo. It is a volume of great rarity.
Vol. ii. p. 242. See also Burn's
History of Foreign Refugees, p. 91.
Herbert's Typographical Antiq., vol.
ii. p. 770.
[ 145 ]
sent of the French and English congregations, and published
under the following title: "LITVRGIA SACRA, seu Ritus Minis-
terij in Ecclesia peregrinorum Francofordiæ ad Monum. Ad-
dita est Summa Doctrinæ seu Fidei Professio eiusdem Eccle-
siæ. Psalm. CXLIX. Laudem Deo canite in Ecclesia Sanctorum.
Ioan. I. Veni et vide. Francofordiæ, 1554.”
Small 8vo,
pp. 92, (The colophon bears,) "Impressum Francofordiæ apud
Petrum Brubachium, 1554."¹ In the Epistola Nuncupatoria,
to the Christian Reader, the "Ecclesia Peregrinorum quæ est
Francofordiæ collecta," expresses gratitude to the Senate of
that city for the Christian liberty and peace which they en-
joyed. It is dated in the Calends of September 1554; and the
"Professio Fidei Catholicæ," is signed as follows:
"Subscripserunt Pastor et Seniores Ecclesiæ Gall. quæ
est Francofordiæ.
VALERANDUS POLLANUS. Pastor Ecclesiæ.
IOANNES MURELLIUS.
GEORGIUS MAUPAS.
IACOBUS CRUCIUS.
LUDOUICUS CASTELLIO.
D.
"Subscribunt etiam Angli ob Euangelium profugi, totius
Ecclesiæ suæ nomine.
IOANNES MAKBRÆUS. M.
IOANNES STANNTO.
VUILLIERMUS HAMONUS.
IOANNES BEndallus.
GUIL. VUHYTINGHAMUS.”
It is of some importance to notice this subscription by Mack-
bray, Staunton, Hammond, Bendall, and Whittingham, in the
name of the English congregation, as fully confirming the state-
ment of the unanimity which prevailed, and the terms upon which
the use of the church had been granted by the Magistrates of
Frankfurt. This Liturgy was again republished in the fol-
2
¹A copy is preserved in the Uni-
versity Library, Glasgow.
VOL, IV.
K
2 See "Brief Discourse," &c., supra
page 10.
i
[ 146 ]
lowing year, but the names of the English subscribers were
omitted.'
2
According to Knox's own statement, in order to terminate
the discussions at Frankfurt regarding the forms of public wor-
ship, a settled Order was agreed upon, to remain in force till
the month of April. In the "Brief Discourse," it is expressly
stated, that previously to this agreement (which was so speedily
disregarded) the English Congregation concluded, “that Mais-
ter Knox, Maister Whittingham, Maister Gilby, Maister Foxe,
and Maister T. Cole, shulde drawe forthe some Order meete for
their state and time: whiche thinge was by them accomplished,
and offred to the Congregation, (being the same Order of Ge-
NEVA whiche is now in print). This Order was verie well liked
of many; but such as were bent to the Booke of Englande
could not abide it."3
The increasing dissensions after Knox's departure from
Frankfurt, necessarily prevented the adoption of this Order.
Whittingham, in a letter without date, addressed to a friend
in England, states, that as peace could not be established in
that Congregation, he had visited Basel and Geneva, and ob-
tained from the Magistrates of these cities permission for
such of his fellow-exiles as might come to either place, to have
full liberty to form themselves into a Church. This must have
been in the autumn of 1555; as it is recorded, that Williams,
Wood, Gilby, Goodman, Whittingham, and ten others, with
their families, came to Geneva on the 13th of October that
year, to use the benefit of the Churche then newly granted. A
memorandum bears, "that the Church was erected the first of
November 1555."
4
The original edition of "The Forme of Prayers and Minis-
tration of the Sacraments," &c., is dated in February 1556.5
1 "Editio Secunda. Francofurdiæ,
1555." 12mo, sign. A to H, in eights,
in the British Museum.
2 Supra, page 41. ³ Ib. page 30.
"Brief Discourse," &c., p. xlix.
Of this rare and interesting vo-
lume, copies are to be found in the
Advocates and Bodleian Libraries;
and likewise in that of the late W.
H. Miller, Esq., a' Britwell.
+
[ 147 ]
Whether we are to understand this date according to our pre-
sent mode of reckoning, or apply it to the year 1556-7, is some-
what doubtful. According to the former computation, the
work must have been printed while Knox was in Scotland;
yet as it had been prepared by him and the four others
already named, and as it continued to be employed during
his ministrations at Geneva, his concern in the work would
still be undisputed. When the church was erected, on the
1st of November 1555, Christopher Goodman and Anthony
Gilby were "appointed to preache the Word of God and
mynystre the Sacraments in the absence of John Knox." This
evidently implies that he had previously been considered their
minister, from his connection with the greater number of the
congregation while they remained at Frankfurt. He arrived
at Geneva with his wife, her mother, his servant, and a pupil
named Patrick, on the 13th September 1556. And accord-
ingly, when the annual election of the office-bearers took place,
on the 16th of November, "when the first yere was ended, then
the whole congregation did elect and chuse John Knox and
Christopher Goodman to be Ministers." On the same day, in
the following years 1557 and 1558, Knox and Goodman were
"elected and chosen still to continue Ministers;" and in the
lists of Seniors (or Elders) we find the names of Gilby, Whit-
tingham, Williams, Fuller, Bodley, Wood, and Coverdale.¹
It is not necessary in this place to institute any comparison
of the early Liturgies of the Reformed Churches. Calvin's
Forms of Prayer and Discipline, as already mentioned, served
as a model for such of the English Congregations as objected
to the full use of the Book of Common Prayer. The words
in which the Prayers were expressed are changed, but the
1
These particulars are derived from
a little tract, entitled, "Livre des
Anglois, à Genève," compared with.
notes kindly furnished from the Re-
gisters at Geneva, by the distinguish-
ed historian, Dr Merle D'Aubigné.
The tract referred to, "With a few
biographical notes by John Souther-
den Burn." It was printed at Lon-
don, 1831, 8vo, pp. 20, as a sequel to
Mr Burn's "Registrum Ecclesiæ Pa-
rochialis," Lond. 1829, 8vo.
[ 148 ]
1
forms of worship were alike. It was the adoption of this
simpler form of public worship, and not matters of doctrine
that gave rise to the unhappy dissensions at Frankfurt, and
to Nonconformity in England, among the early Puritan Di-
vines, whose consciences felt burdened when an absolute con-
formity to the ritual observances of the Church of England
was pressed upon the clergy, by Queen Elizabeth and Arch-
bishops Parker and Whitgift.
1
Considering Knox's share in preparing the following Order,
his sanctioning its use, and its being usually known under his
name, there can be little doubt of the propriety of including
this Liturgy in its original form in the series of his writings.
It is here carefully reprinted from the earliest edition. An-
other edition, in 1558, is specially referred to, but no copy of
it has been traced. We may however conclude, that like the
edition of 1561,2 it was a literal reprint of the original edi-
tion. The Latin translation was published at the same time
with the English copy, and is usually attributed to Whitting-
ham. In the earlier editions, it is accompanied with a trans-
lation of Calvin's Catechism, and with the metrical version of a
portion of the Psalms, by Sternhold and Hopkins. These, of
course, are here omitted. When the same Liturgy was re-
ceived by the Church of Scotland, in 1565, it was accompanied
with a complete metrical version of the Psalms, set to music;
and several additional Prayers were subjoined. A collation of
the Liturgy of 1565, known as the "Book of Common Order,"
with this of 1556, will afterwards be introduced.
1 In the Collection of Confessions,
(usually known as Dunlop's Collec-
tion, from its having a Preface by the
Rev. W. Dunlop,) vol. ii. Edin. 1722,
the Editor states, that in reprinting
the Geneva Forms of Prayers, &c.,
he had collated one of the later edi-
tions, 1600, with a copy printed at
Geneva in 1558. Another edition
bears to have been "Printed first at
Geneva, M.D.LVIII. Now reprinted at
London, M.DO.XLIII." 4to.
2 A copy of this edition is in the
Editor's possession, through the fa-
vour of his Grace the Duke of Man-
chester.
The forme of pray-
ERS AND MINISTRA-
tion of the Sacrainents, &c. vſed in the
Engliſhe Congregation at Geneua: and
approued, by the famous and godly lear-
ned man, Iohn Caluyn.

INTRATE
PER
and fewe finde it. Mat. 7.
AR
The way to life is ſtreicte
CTAMVIAM
10
They have forsaken me, the well of the water of lyfe, and dyggcd
thymfelves pyttes, yea vyle and broken pyttes, that
can hold no water. Iere. 2.
IMPRINTED AT GENEVA BY
IOHN CRESPIN M. D. LVI.
THE CONTENTES OF
THE BOOK E.
1 The confession of the Christian faythe.
33
2 Thorder of electinge Ministers, Elders, and Dea-
cons.
42
3 Thassembly of the Ministery every thursdaye. 49
4 An order for the interpretation of the scriptures,
and answeringe of dowtes, obserued euery mun-
daye.
50
A confession of our synnes vsed before the sermon
and framede to our state and tyme.
5
52
7
6 An other confession for all states and tymes. 55
A generall prayer after the sermon, for the whole
estate of Christes Churche.
57
8 The ministration of Baptisme, and the Lordes
Supper.
62. 71
9 The forme of Mariage, the Visitation of the Sycke
and the Maner of Buryall.
80. 87, 88
89
1. b.
1. c.
10 An order of Ecclesiasticall Discipline.
11 One and fyftie Psalmes of Dauid in metre.
12 The Catechisme of M. Caluyn. etcet.
In 12mo, roman letter, pp. 93, but pages 25 to 32 are
passed over. The Psalms, with a separate title, contain
pp 159. The Catechism, also with a separate title-page,
has pp. 168, the same woodcut on the first title being
repeated, with this colophon:-
Imprinted at Geneua, by Iohn
Crespin. Anno. D. M. D. LVI.
the tenthe of february.
RATIO
ET FORMA
PVBLICE ORANDI DE-
VM, ATQVE ADMINISTRAN-
DI SACRAMENTA,
ET CAET.
IN ANG LOR V M ECCLE-
fiam, quæ Geneuæ colligitur, recepta: cum iu-
dicio & comprobatione D. Iohannis Caluini.

SACR A.
ANCHOR A.
1. COR. I I I.
Fundamentum aliud præter id quod iactum eft, nemo poteſt
ponere, quod eft Iefus Chriftus.
GENEV Æ,
APUD IOANNEM CRISPINUM.
M. D. L V I.
12
RERUM NOTATIO QUAE
in hoc libello habentur.
Onfessio Christianæ fidei.
De conscribendis Pastoribus, Senioribus &
Diaconis.
3 Ministerii conuentus, vnaquaque quarta die heb-
4
5
6
7
8
9
10
domadæ.
Formula interpretandi Scripturas, prima septima-
næ die obseruata.
Confessio totius Ecclesiæ nomine paulò antè con-
cionem habita, ac temporib. accommodata.
Altera ad omnia temporum & ordinum momen-
ta pertinens.
Preces à concione, ad vniuersæ Ecclesiæ Christi-
anæ commodum factæ.
Ratio administrandi Baptismi, ac Cenæ Domi-
nicæ
Modus instituendi matrimonii.
De visitandis ægrotis.
11 Ratio efferendi funus.
12 De Disciplina Ecclesiastica.
In 12mo, contains signatures A to E in eights, or
pp. 80.
*
THE
FORME OF
PRAYERS AND MINISTRA-
TION OF THE SACRAMENTES,
&c. fed in the Englishe
Congregation at Ge-
neua: and appro-
ued, by the fa-
mous and Godly learned
man. M. Iohn
Caluin.
1. CORINTH. IIL
¶ NO MAN CAN LAYE
any other foundation, then
that whiche is layde
euen Chrift Iefus.
156 1.
1
THE
CONTENTES
OF THE BOOKE.
1
The confession of the Christian faith.
2 The order of electynge Ministers, Elders, and
Deacons.
3 The assemblie of the Ministerye, everye thurs-
daye.
4 An order for the interpretation of the Scriptu-
res and aunswering of doubtes, obserued
euery mundaye.
5 A confession of our sinnes vsed before the sermo
and framed to our state and time.
6
Another confession for all states and tymes.
7 A generall prayer after the sermo, for the whole
8
estat of Christes Churche.
The ministration of Baptisme, and the Lordes
Supper.
9 The forme of Mariage, the Visitation of the
sicke, and the Maner of Buriall.
10 An order of Ecclesiasticall Discipline.
11 Psalmes of Dauid in metre.
12 The Cathechisme.
13 A brief examination of children, before they be
admitted to the Lordes table, &c.
In 12mo, roman letter, signatures a to 1 4, in eights,
numbered as folios 1 to 80. The Psalms, marked in
the above Contents as No. 10, are not, however, con-
tained in the book. The Catechism, No. 11, having a
separate title-page, commences on folio 36, sign. iij.
There is added a separate half sheet, sign. aa., of Morn-
ing and Evening Prayers.
Herbert, who possessed a copy, says it is evident the
Psalms were not designed to be inserted in this edition,
"for the order of Eccl. Discipline is concluded on fol.
35; and fol. 36 is the title-page of 'The Catechisme,'
&c" (Typogr. Antiq. vol. iii. p. 1604.)
THE
Forme of pra-
yers and ministration of the Sa-
craments &c. vsed in the English Chur-
che at Geneua, anv approued by the fa-
mous and godlie learned man, John
Caluin, whereunto are also added the
praiers which they vse there in the Frè-
che Churche:
With
the confession of faith whiche all
they make that are received into
the vniuersitie of Geneua.
1. Corinth. III.
No man can laye any other fundation
the that which is laid, euen Christ Je-
sus.
Imprinted at Edinburgh,
by Robert Lekprewik.
Eum priuilegio.
1562.
THE CONTENTS OF THE BOKE.
1. The confession of the Christian faith.
2 The order of electing Ministers, Elders,
and Deacons.
3. The assemblie of the Ministerie euery
Thurisday.
4. An order for the interpretation of the
Scriptures, and answering of doutes,
obserued euery Munday.
5. A confession of our sinnes vsed before
the sermone.
6. A generall prayer after the sermon for
the whole estate of Christes Church.
7. Other sortes of prayer to be vsed af-
ter the sermon the Sonday, and day
of publicke prayer.
8. The ministration of Baptisme, and the
Lordes Supper.
9. The forme of mariage, the visitacion
of the sicke, and the maner of burial.
10. An order of Ecclesiasticall discipline.
In 12mo, printed in black-letter,
signatures a to i 5, in eights, numbered as
folios 1 to 68.
On the reverse of i 5, is this Colophon:
Imprinted at Edinburgh, by
Robert Lekprewik and are to
be soulde at his hous at the
nether bow. Cum priuilegio.
1562.
#
[157]
TO OUR BRETHERNE IN ENGLANDE, AND ELS WHERE, WHICH
LOVE JESUS CHRISTE UNFAYNEDLY, MERCIE And Peace.¹
a
2
a
Rom. 9. c.
Ose. 2. d.
1
Pet. 2. b.
It is more evident and known to all men, then well considered
and thankfully receyved of many, with what greate mercies,
and especiall graces God enduede our countrye of England in
these latter days; when from Idolatrie he called us to the know-
ledge of his Gospell, and of no people made us his people, a
holie people, the people of God; sendinge us a Kinge³ moste
godly, learned, zealous, wyse, and such one as never sate in that
royall chaire before. God's Woord universally spred over all
the lande, repentance preached, Christes kingdome offered,
sinne rebuked; so that none coulde excuse him selfe, either
that he had not hearde, or els was not taught God's holy Ghos-
pell; yet it came to passe, and this day that is verified on us,
which the Lord reproved Israel for, sayinge, "I have stretched
forthe my handes all the day longe unto a people that beleveth
not, but rebelleth againste me, and walke after their owne
ymaginations." For whose ways were not corrupt? even from ь Esa 65. a.
the highest to the lowest, from toppe to toe there was no part
sownde.c Suche contempt of God's Word, aswell on their be- c Esa. 1. b. 7.
b
'This Preface, or Address, is usual-
ly ascribed to Whittingham, Dean of
Durham. It is omitted in the Edin-
burgh edition of 1562, and in the later
impressions printed in Scotland.
In the Latin version, the title is,
"Gratiam et misericordiam vobis a
Deo Patre, qui vel in Anglia, vel in
aliis locis degentes, Christum Iesum
ex animo colitis." It contains Scrip-
ture references as in the English edi-
tion of 1556; but has no marginal
notes as in the edition of 1561.
2 "God's greate benefites bestowed
uppon England."-(Marg. note, edit.
1561.)
s In the Latin version, "Nam ut ex
tanta varietate pauca quædam com-
memoremus, Regem cujusmodi? quam
pium," &c.
Rom. 10. d.
Hier, 2. b.
158
THE PREFACE.
d Ilier. 11. d.
e Luk. 19. f.
f Lev. 26. c.
Deut. 27, 28, 30.
g 1 King. 22 c.
2 Chron. 18. c.
Ex. 14. c.
h Amo. 8, d.
1 Joel 2. c.
Psal. 68. a.
2
half to whom charge of preachinge was commytted,¹ as on the
other syde, negligence to heare, and learne to frame their lyves
accordinge thereunto; that yf the Lord had not hastened his
plague and prevented, it wolde certenly have come to passe,
whiche those wycked men of Anathoth sayed to the prophet
Hieremie: "Speake no more to us in this name of the Lorde.'
The which unkyndnes and contempt, wold God we coulde as
earnestly repent as we nowe feele the lacke of these accustomed
mercies. For nowe the day of our visitation is come, and the
Lorde hath broght the plagues upon us, wherof before we were
admonished, and most justly menaced.
are sent forthe with lies in their mouthes to deceyve England;
and the scarsetie of God's Worde is so great, that althogh they
seke it from one sea coaste to an other, yet they can not finde
yt," but as men affameshed devoure the pestiferous dounge of
Papistrie, to the poisoninge of their owne sowles.
f
e
For the false prophets
g
3
Let us therfore, Bretherne, tourno wholy to the Lord by
repentance, fastynge, and prayer,*i earnestly besechinge him to
Jon. 3. d. 4. a. ręceyve us once agayne to his favor, who willeth not the death
of a sinner; but his amendement, offeringe him selfe to all theym
that in their necessitie seeke unto him, and like a moste merci-
full Father proveth all remedies for our betteringe; not cruelly
punishinge to destroy us, but gently chastisinge to save us.
k 2 Chro. 36. c.
Esa. 5. a.
Prov. 3 b.
Heb. 12. b.
Revel. 3. d.
Psal. 94. c.
k
Beware then ye harden not your hartes agaynst this merci-
1 IIeb. 3 b. 4. b. full Lord,' and tempt hym as the stubburne Jewes dyd, whom
he therfore delyvered up into their enymies handes, to perishe
with the swoorde, hunger, and pestilence. For God wyll not be
mocked, but lyke a consuminge fire will destroye aswell the
wicked contemners of his Worde as the craftie dissemblers,"
which
go abowte to measure God by their fantasies; not con-
m Gal. 6 b.
n IIcb. 12. g.
Deu. 4. d.
m
1 "The cause of Goddes plagues in
England."-(Marg. note, edit. 1561.)
"Jeremie."-(Ib.)
In the Latin version, "Famem
etiam prodigiosam verbi sui excita-
vit."
5
4 "The onelye meane for Englande
to recover God's favour and mercie."
-(Mary. note, edit. 1561.)
In the Latin version, "Deumque
ex suo cerebro metiuntur."
THE PREFACE.
159
P
S
r
9
r
Jam 5. a.
Ilch. 9 a.
Rom. 5. b.
1 Pet. 3. c.
Heb. 6. a. 10. c.
Gal. 5. c.
1 Cor. 6. b.
Apo. 21. c. 22. c.
Esa. 66. g.
Mark 9. g.
Jud" a.
Job 4. d.
sideringe that they heape damnation against theim selves in
the day of his anger," which nowe already is kindled, and be- o Rom. 2. a.
gynneth to flame, to the condemnation of their sowles and
bodies, who knowinge Jesus Christ to have once fully satisfied
for our synnes, cease not dayly, either in hart, mowth, or owt- P
ward consent to blaspheme his precious death, and (asmoche
as in them lyeth) crucifie him a newe.¹ Do you not remembre
that idolaters have no portion in the kingdome of God, but are
throwne into the lake of fyre and brymstone, where their worme
shall never dye? Can not the examples of God's fearfull judge-
ments move you, who spared not his verie Angells when they s 2 Pet. 2. a. b.
trespassed, but hitherto reserveth theym in hell chaynes, to be
tormented in the day of the Lord? and wyll he then favor ido-
laters, dissemblers, blasphemers, mockers, contemners? and not
rather in this lyfe verifie that which the Holy Ghost pronounc-
eth against the children of God's wrath, who becawse they do
not receyve the trueth for their salvation, are led by lyes to
their endeles condemnation?t At the least, let God's forwarn- t 2 Thes. 2. c.
ings¹ somewhat move you to pitie your owne state, who for
your instructions suffereth your owne bretherne amongst you to
die so terribly, some in dispaire, others to kyll theym selves,
and many utteringe moste horrible blasphemies, even to their
last breathe. The which thinges are so fearfull for us to heare,
that we tremble in thinking therupon.
Joh. 3. c.
Yf you wyll therfore be counted in the nombre of God's peo-
ple, and be so in deede; loke not backwarde frome the plough,
returne not to your vomit, bowe not your knee to Baal, pollut
not the temple of the Holie Ghost, in presentinge your selves"
[to that most wicked and blasphemous Masse, with such like]
idolls; but either stand in the trueth, and so rather obey u Luk 9. g
"Horrible plagues for apostacie
to idolatry.”—(Marg. note, edit. 1561.)
2 "The Masse wycked and blasphe-
mous.”—(Ib.)
3 In place of the words within
brackets, supplied from the edit. 1561,
the original edition has simply "be-
fore idolls." In the Latin version
it is, "Neque vos ipsos sceleratæ
Missæ, aut simulachris præstetis, quo
templum Spiritus Sancti violetis."
2 Pet. 2. d.
Pro. 26. b.
Rom 11. a.
3 Kyng. 19. b.
1 Cor. 6. c.
160
THE PREFACE.
x Luk. 12. a.
Act. 5. e.
y 1 Sam. 15. c.
Mat. 17. c.
Joh. 9. f.
z John 5. g.
Luk. 1. g.
2 Pet. 1. c.
a Gal. 1. a. 3. c.
2 Tim. 3. d.
Rom. 22. d.
God then man;* or els followe God's callinge, who hath so
mercifully provyded for you, movinge the hartes of all godlie
rulers and magistrates to pitie your state, and do you good, so
that at Emden, Wesell, Franckford, and in this Citie,' he hath
appointed godly churches, wherein you may learne to feare
him, repent your synnes, amende your lyves, and recover
agayne his favour and mercie.
2
And because there is no way more ready or sure to come to
him, then by framynge our selves altogether to his blessed
wyll, reveiled unto us in his Worde; we, to whome thogh God
hath geven more libertie, yet no lesse lamentinge your bondage
then rejoysinge in our owne deliverance frome that Babyloni-
call slavery and antichristian yoke, have earnestly endevored,
emongste other thinges which might bringe us to the woorthy
consideration of God's Woorde," to frame our lyves, and re-
fourme our state of religion in suche sort, that neither doute of
the certeintie therof shuld make us feare, nor yet man's judge-
ment discourage us, and cause us shrinke from this entreprise
moste acceptable to God, comfortable to his Churche, and ne-
cessarely apparteyning to every Christian man's dutie.
4
3
We, therefore, not as the greatest clearkes of all, but as the
lest able of many, do present unto you which desire the in-
creas of God's glorie, and the pure simplicitie of his Woorde, a
forme and order of a reformed churche, lymited within the
compasse of God's Woorde, which our Saviour hathe left unto
us as onely sufficient to governe all our actions bye; so that
what so ever is added to this Worde by man's device," seme it
never so good, holy, or beautifull, yet before our God, whiche
is jelous and can not admitt any companyon or counseller, it is
¹ In the Latin version, "In hac cla-
rissima Civitate."
2 In the edit. 1561, "framynge our
lyves."
3 In the Latin version, "His de
causis hanc Formam instituendi Ec-
clesiam conscripsimus, non tanquam
omnium doctissimi, aut ad hanc rem
a
maxime apti; sed cæteris quam pluri-
mis inferiores, voluntate tamen æqui,"
&c.
"The Word of God the onely
foundation of this book."-(Marg. note,
edit. 1561.)
"To mingle mannes dreames with
Goddes Worde is wicked."-(Ib.)
THE PREFACE.
161
b
с
e
Joh. 1. a. 14. a.
1 Cor. 1. d.
Hebr. 1. a.
evell, wicked, and abominable. For he that is the wisdome b Luk. 16. a.
of the Father, the brightenes of his glorie, the true light, the
woorde of lyf, yea trueth and lyf it self, can he gyve unto his
Churche (for the which he payed the raunson of his bloode)
that which shulde not be a sufficient assurance for the same?
Can the woorde of trueth deceyve us? The way of life misguyde
us? The worde of salvation damne us? God kepe us from suche
blasphemies, and so direct our hartes with his Holy Spirit,
that we may not onely content ourselves with his wisdome, but
so rejoyse in the same, that we may abhorre all thinges which
are contrarye.
2
3
1
The which considerations, dere Bretherne, when we waighed
with reverent feare and humblenes; and also knowing, that
negligence in reforming that Religion which was begone in Eng-
lande, was not the leaste cause of God's rodds light upon us,'
having now obteyned by the mercifull providence of our hea-
venly Father a free Churche for all our nation in this moste
wourthy citie of Geneva, we presented to the judgement of the
famous man John Calvin, and others learned in these parties,
the Order which we mynded to use in our Churche: who approv-
ing it, as sufficient for a Christian congregation, we put the
same in execution, nothing douting but all godly men shall be
muche edified therbye. And as for the Papistes, or malicious
men and ungodly, we have not laboured to satisfie them, be-
cawse we knewe no souveraigne medecine for their cankered
sore, except it may please God, by our prayers, to be merci-
full to them, and call them home, if they be not already
forsaken.
4
But yet, for as muche as there are some, which through con-
tynuance in their evell, rather deliting in custome then know-
¹ In edit. 1561, "layd upon us."-
"Religion was not perfitly reformed
in England."-(Marg. note, edit. 1561.)
2 In the Latin version, "In hac cla-
rissima totius orbis terrarum civitate."
VOL. IV.
L
3 Ib. "Judicio grauissimi et doc-
tissimi viri D. Ioan. Calvini."
"The approbation of the Godlye
learned."-(Marg. note, edit. 1561.)
162
THE PREFACE.
2
ledge,¹ can not suffer that men shuld once open their mouthes
against certeyne olde and receyved ceremonies, we thoght good
in this place somewhat to touche that scrupulositie. For as
ceremonies grounded upon God's Woorde, and approuved in
the New Testament, are commendable (as the circumstance
therof doth support), so those that man hath invented, thogh
he had never so good occasion therunto, if they be once abused,
import a necessitie, hinder God's Woorde, or be drawen into a
superstition, without respect oght to be abolished.
For if Ezechias was commended by the Holy Ghoste for
d 4 Kyng. 15. a. breaking in pieces the brasen serpent," which Moses had erect-
ed by God's commandement, and now had continued above 800
yeres, which thing of it self was not evell, but rather put men
in remembrance of God's benefit; yet becawse it began to
minister occasion to the people to committ idolatrie, was not
to be borne withall: how muche more oght we to take heed,
that through our occasion men committ not idolatrie with their
owne imaginations and phantasies? It was not with out great
cause, commanded by Almightye God, that the places, and
other appertenances, which had served to idolatrie shuld be
utterly consumed, lest babes and children, through occasion
remembring the same, shuld falle into like inconvenience. And
thinke you that we oght to be wiser? and not rather take heede,
that those things which the Papistes and other idolaters have
invented, or els observe as invented by man, may not enter in
to Christes churche, as well to th'ende that the weake may not
f 1 Cor. 8. c. 10. be confirmed in their error, as that we may altogether sepe-
e Deu. 12. a. d.
13. c. d.
4 Kyngs 18. a.
Rom. 14. c.
g 2 Cor. 6. d.
Esa. 52. c.
h Jol. 13. a.
е
f
rate our selves from that idolatrous Babylon and temple of Be-
lial, wherwith Christ hath no concorde nor agrement?
g
Ther was no one ceremonie more auncient, nor yet of better
authorite, then the wasshing of the Disciples' feet, which was
observed a longe time in the church, and institute by Christ
him selfe; yet when some wer persuaded that it was a portion
h
1 "Custome preferred to know-
ledge.”—(Marg. note, edit. 1561.)
2 "Certein causes why ceremonies
ought to be abolished.”—(Ib.)
THE PREFACE.
163
k
""
ad Jan.
11. cap. 1.
Corinth, Ter-
tul. lib. ad
uxorem
4 King. 23. e.
2 Chro. 30. a.
of the Lordes Supper, and others thoght it served in steade of
Baptisme, the godly churches in S. Augustine's tyme, i thoght i Epist. 119.
it better to leave that which was ordeyned for a good use, then
by reteyning the same, confirme an error or superstition. The
Corinthians, for the relief of the poore, and to increase bro-
therly amytie together, dyd institute a feast, immediatly after k 1 Cori. 11. d.
the Lordes Supper.' But how sharply S. Paul did reprehende 1 Chrisost. in
the same, condemning in comparaison, that men shuld adde
any thing to the Lordes institution, it appeareth by that he
saith, "I have receyved of the Lorde that whiche I gave you.
We reade also, that Ezechias and his nepheu Josias restored
the use of the Passeover, which had bene a very long tyme m2 Chro. 30. a.
discontynewed; but in the ministration therof, they observed
no other ceremonies then God had left to Moses from the be-
ginning. Circumcision, likewise a sacrament, was evermore n Exod. 12. c.
after one sort ministred, even as the Lord commanded it.°
But such is the nature of fleshe, it wilbe wise, and have a stroke
in God's doings; yea, and how wilfully it causeth man to mayn-
teyne his owne phantasies, it is manifest to them which have
perused the auncient recordes of the Churche. For begynning
at Hierusalem, and so comming to the rest of the churches, as
Constantinople, Antioche, Alexandrie, and Rome, he shall see
playnly, that their greatest disturbaunce and overthrowe,
chanced through ceremonies. What conflict was at all tymes
betwixt the Latine and Greeke Churches for the same, no Chris-
tian can consider without teares. And was there any thinge
more objected against S. Paul, both of the Galatians and also
n
р
Lev. 23. c.
Deu. 16. a.
o Gene. 17. b.
Josu. 5. b.
Act 21. d.
of others, then that he woulde not observe the ceremonies as p Gal. 1. 2.
the chiefe Apostles dyd? and yet he kept them whiles any hope
was to gayne the weake bretherne, and therfore circumcised
૧
Timothe; but when he perceyved that men wolde retayne q Act 16. a.
them as necessarie thinges in the churche, he called that which
before he made indifferent, wicked and impious, saying, that
"Great contention in Christes
Churche, in all ages, for the mainten-
ance of unprofitable ceremonies."-
(Marg. note, edit. 1561.)
164
THE PREFACE.
r Gal. 5. a.
8
Act. 15. a.
Gal. 4. b.
t Act. 2 g.
Matt. 26, 28.
u 1 Cor. 14, c.
x Ephes, 5 d.
Jam, 5. c.
who so ever was circumcised, Christ coulde nothyng profitt
them. Fearing also, lest he had taken paynes amonges them
in vayne, which joyned Christ with beggerly ceremonies."
Therfore, deare Bretherne, being hereby persuaded, and with
many moo reasons confirmed, (which opportunitie permitteth
not here to writ) we have contented our selves with that wis-
dome which we have learned in Godes booke, where we be
taught to preache the Woorde of God purely, minister the
Sacramentes sincerely, and use prayers and other orders ther-
by approved, to the increase of Godes glorye, and edification of
his holye people. As touchinge preaching, for asmuche as it is
allowed of all godly men, we may at this tyme leave the proba-
tion therof; and also for the ministration of the two sacra-
mentes, our booke geveth sufficient proffe.'
it
t
But because prayers are after two maner of sortes, that is,
either in wordes only, or els with songe joyned therunto; and
thys latter part, as well for lack of the true use therof, as due
consideration of the same, is called by many into doubt, whether
may be used in a reformed church; it is expedient that we
note briefly a fewe thinges perteyning therunto. S. Paul gev-
ing a rule how men shulde singe, first saith, "I will singe in
voice, and I will sing with understanding."" And in an other
place, shewing what songes shulde be songe, exhorteth the
Ephesians to "edifie one an other with psalmes, songes of
praise, and such as are spirituall, singinge in their heartes to
the Lord with thankes geving." As if the Holy Ghoste wolde
saye, that the songe did inflame the heart to call upon God,
and praise him with a more fervent and lyvely zeale. And as
musike or singinge is naturall unto us, and therfore every man
deliteth therein; so our mercifull God setteth before our eyes,
3
In the Latin version, "Atque
etiam Sacramenta ipsa, cum in libelli
hujus progressione satis amplam pro-
bationem habeant, haud usque adeo
opus esse videtur hoc in loco diligen-
tius retractare."
2
3 "Singing naturall."-(Marg. note,
edit. 1561.)
3 In the Latin version, "Utque na-
tura omnibus est ingenitum concen-
tus ac harmoniæ desiderium et ap-
petitus, qui mirabiles sui amores in
THE PREFACE.
165
how we may rejoyce and singe to the glorie of his name, recrea-
tion of our spirites, and profit of our selves.
But as ther is no gift of God so precious or excellent, that
Satan hath not after a sort drawen to himself and corrupt,
so hath he most impudentlye abused this notable gifte of
singinge, chieflye by the Papistes¹ his ministers, in disfigur-
ing it, partly by strange language, that can not edifie, and
partly by a curious wanton sort, hyringe men to tickle the
eares and flatter the phantasies, not esteminge it as a gifte
approved by the Worde of God, profitable for the Churche,
and confirmed by all Antiquitie. As, besides other places,
is most manifest by the wordes of Plinius, called the y Epist. lib. 10.
younger, who, when he was depute in Asia unto the Emperour
Trajan, and had receyved charge to enquire out the Christians
to put them to deathe, writ emongs other thinges, touchinge
the Christians, "That their maners were to singe verses or
psalmes early in the morninge to Christ their God." Yf any,
paradventure, wolde doute, when, or by whom these churches.
or assembles were institute, it is likewise evident, that S. John
Z
3
3. cap. 22.
the Apostle, who, althogh in Domitian's tyme he was banished z Eccle. Hist. lib.
in the Ile Pathmos; yet when Nerva his successor, and next
before Trajan raigned, retourned to Ephesus, and so planted
the churches, as the stories report. Seinge therfore God's
Woorde dothe approve it, antiquitie beareth witenes therof, and
best reformed Churches have receyved the same, no man can
reprove it, except he will contemne God's Worde, despice An-
tiquitie, and utterlie condemne the godlie reformed Churches.
And there are no songes more meete then the Psalmes of the
Prophet David, which the Holy Ghoste hath framed to the
same use, and commended to the Churche, as conteininge the
effect of the whole Scriptures, that hereby our heartes might
4
hominum animis excitat; ita Deus
optimus ac clementissimus Pater," &c.
1 66
-(16.)
Singing abused by the Papistes."
2 "Singing used in the Primative
Churche, even in the Apostles time."
—(Marg. note, edit. 1561.)
3 In the edit. 1561, "histories."
4" What songs we ought to delite
in and use.”—(Ib.)
166
THE PREFACE.
!
Exo. 15. a.
Esa. 38. c.
Jud. 16. a.
Jug. 5. a.
Luk. 1. f.
Luk. 1. c.
Chabib, in his
מרפא לשון
דרכי נועם
а
be more lyvelie touched, as appereth by Moses, Ezechias, Ju-
dith, Debora, Marie, Zacharie, and others, who by songes and
metre, rather then in their commune speache and prose, gave
thankes to God for suche comfort as he sent them.
b
Here it were to longe to intreate of the metre; but for as-
muche as the learned doubt not therof, and it is playnly proven
that the Psalmes are not only metre, and conteyne juste Ce-
sures, but also have grace and majestie in the verse more then
any other places of the Scriptures, we nede not to enter into
any probation. For they that are skilfull in the Hebrewe
b Reade Moses tounge, by comparinge the Psalmes with the reste of the
bookes called, Scriptures, easelie may perceyve the metre. And to whome is
it not knowen, how the Holy Ghoste by all means soght to
helpe our memorie, when he facioned many Psalmes accordinge
to the letters of the alphabet; so that every verse beginneth
with the lettres therof in ordre. Sometimes A. beginneth the
halfe verse, and B. the other halfe; and in an other place, thre
verses, yea and eight verses with one letter, even the Psalme
throughout; as if all men shulde be inflamed with the love
therof, bothe for varietie of matter, and also briefenes, easines,
and delectation.
Nowe, to make you privie also why we altered the ryme in
certeyne places of hym,' whome for the gyftes that God had
'Instead of the words in the He-
brew title, as above, the edit. 1561
has, "Reade Moses Chabib, in his
bookes called, 'Psalmes in metre in
the Ebrue tonge.'
"""
2 Thomas Sternholde, who was
Groom of the Robes to Edward the
Sixth, and who died in 1549. There
had been at least four separate edi-
tions of the Psalms prior to this of
1556, which has a separate title-page
as follows: "One and Fiftie Psalmes
of David in Englishe metre, whereof
37 were made by Thomas Sternholde:
and the rest by others. Conferred
with the Hebrewe, and in certeyn
places corrected as the text and sens
of the Prophete required." Pp. 159.
Besides these 37, there are 7 with the
initials of Hopkins, "I. H.," viz. the
30, 33, 42, 52, 79, 82, and 146. The
others, the 23, 51, 114, 115, 130, 133,
137, and the Commandments, are
anonymous, but were translated by
Whittingham, as appears from the
subsequent and enlarged edition of
"Four score and seven Psalmes of
David," dated M.D.Lxj.; and of the
later impressions of the entire Psal-
ter.
THE PREFACE
167
gevyn him, we estemed and reverenced, thys may suffice: that
in this entreprise, we did onely set God before our eyes, and
therfore wayed the wordes and sense of the Prophete, rather
consideringe the meanyng therof then what any man had wrytt.'
And chiefly beinge in this place, where as moste perfite and
godly judgement dyd assure us, and exhortations to the same
encorage us, we thoght it better to frame the ryme to the
Hebrewe sense, then to bynde that sense to the Englishe meter:
and so either altered for the better, in such places as he had
not attayned unto, or els where he had escaped parte of the
verse, or some tymes the whole, we added the same, not as
men desyrous to finde fautes, but onely as suche which covvete
to hyde theym, as the learned can judge.²
It remayneth last of all that you understande the reasons
which movede us to chuse owte and followe this Catechisme of
Geneva rather then any other;' for consyderinge that the true
use of a Catechisme is to instruct a Christian fully in all pointes
of belief and Christian religion; and wherein this is most easely,
orderly, and perfitely taught, that to be the best; we coulde
fynde none in so great a nombre which either for the facilitie
is equall, or els for the perfection to be compared. Moreover,
the daungers which hang over Christes Church in these dais
moved us verie muche; for as men may see present signes of
certaine barbarousnes, and puddells of errors whiche are lyke
to chaunce in the Churche of God, so there is no better pre-
servation against the same, then if all godly Churches wolde.
agree in one kinde of doctrine and confession of faith, which in
all points were agreable to God's holy Worde, that our poste-
ritie might be confirmed, by the universall example of Christes e Psal. So. a.
Churche against all heresies, persecutions, and other daungers;
1
4
¹ In edit. 1561, "written."
? The whole of this paragraph, re-
lating to the English metrical version
of 51 Psalms subjoined to the edition
1556, is omitted, as inapplicable, in
the "Ratio et Forma" of that date.
3" The cause for the whiche this
Catechisme is to be preferred to
others."-(Marg. note, edit. 1561.)
The Catechism referred to is that
of Calvin. See supra, page 121.
* In the edit. 1561, "into."
168
THE PREFACE.
percevinge that it is not onely the doctrine of one man, but the
consent of the whole Christian Church, and that wherein all
yowthe hathe bene broght up and trayned in. The which
thinge, seinge none hath so farre performed, nor yet is in such
towardnes to the same as this Catechisme is, being for the
worthines therof already translated into Hebrue, Greeke, Latin,
Frenche, Italian, Spaynishe, Dutch,2 and Englishe, we cowld do
no lesse but willingly and gladly embrase the same.
1
Wherfore we beinge nowe under the same crosse of affliction
that you our deare Brethern are, and yet altogether the
children of God our mercifull Father through Jesus Christ,
desire you, in his name, with judgement to reade our doings,"
tryinge theym onely by the towchestone of his Worde, that
either if they be founde fawtie, they may be rejected, or els if
they be profitable, God may be glorifyed, his Churche edifyed,
and the malicious confounded. Farewel, deare Bretherne,
and let us all pray to our lovinge God, that he wold be merci-
full unto us, restore his holy Woorde, comfort and strengthen
his children, and finally confounde Satan, Antichrist, and all his
enymies. At Geneva, the 10. of February, Anno 1556.*
16
"It is translated allmost into all
languages."-(Marg. note, edit. 1561.)
2 Meaning the High Dutch, or Ger-
man; the Latin version uses the word
Germanice.
8 "Judge oure doings by the Worde
of God."-(Marg. note, edit. 1561.)
* In the edit. 1561, the date "Anno
1556," is omitted. The Latin ver-
sion has, "Geneva, Id. Februarii,
Anno millesimo quingentesimo quin-
quagesimo sexto."
THE CONFESSION OF OUR FAITH, WHICH ARE ASSEMBLED IN THE
ENGLISHE CONGREGATION AT GENEVA.¹
THE FATHER AL-
EARTH;
b
e
a
C
d
I BELIEVE IN GOD I BELEVE" and confesse my Lorde God eternal,
MIGHTY, MAKER infinite, unmeasurable, incomprehensible, and in-
OF HEAVEN AND Visible, one in substance, and three in persone,
Father, Sonne, and Holy Ghoste, who, by his al-
mightie power and wisdome, hathe not onely of nothinge
created heaven, earthe, and all thinges therein conteyned, and
man after his owne image, that he might in hym be glori-
fiede; but also by his fatherlye providence, governeth, mayn-
teyneth, and preserveth the same, accordinge to the purpose
of his will.k
AND IN JESUS
CHRISTE HIS
ONELY SONNE,
OUR LORD;
i
f
I BELEVE also and confesse Jesus Christe the
onely Saviour and Messias, who beinge equall
d
b
а
e
a Rom. 10. h.
b Gen. 17. b.
Psal 63. a.
139. a.
c Gen. 1. a.
Ephe. 4. a.
d
e
f
Gen. 1. d.
1 Jo. 3. b.
Matt. 3. d. 28. d.
Heb. 1. a.
Prover. S. c.
Gen. 1. a.
Psal. 33 c.
Jere. 32. b.
g Gen. 1. d.
Ephe. 4. c.
Col. 3. b.
h 1 Cor. 6, d.
John 17. a.
Prover. 16. a.
i Matt. 6. d.
Luc. 12. c.
1 Peter 5. c.
Philip. 4. a.
k Ephe. 1. b.
a Matt. 1. d.
Act. 4. b.
1 Tim. 1. d.
Philip. 2. a.
b Joh. 1. c.
1 Tim. 3. d.
1 Joh. 5. d.
Rom. 9. b.
Philip. 2. b.
1 Peter 2. d.
1 Joh. 3. a.
d Rom. 8. f. g.
1 Joh. 2. a.
with God, made him self of no reputation, but
tooke on him the shape of a servant, and became man in all
thinges like unto us (synne except) to assure us of mercie Hebr. 2. d.
and forgivenes. For when through our father Adam's trans-
gression we were become childrene of perdition, there was no
meanes to bring us from that yoke of synne and damnation,
but onely Jesus Christe our Lord: who givinge us that by f Act. 4. D.
grace, which was his by nature, made us (through faith) the
childrene of God:" who when the fulnes of tyme was come,i was g Joh. 1. b.
I The title in the Latin version is
simply CONFESSIO CHRISTIANÆ FIDEI.
The Scriptural references in the mar-
gin are given, but not the Creed.
g
f
e Gen. 3. a.
Rom. 5. d.
Ephe. 1. a.
Gal. 3. b.
1 Peter 2 a.
Isaie 28. d.
Rom. 9. g.
Hebr. 1. c.
Rom. 1. a.
Psal. 2. c.
Rom. 8. c.
2 In the Edinburgh edition of 1562, h Gal. 3. d.
the whole of the marginal Scripture
references to this Confession are
omitted.
Joh. 1. d.
Ephe. 1. a.
i Gal. 4. a.
Act. 2. c.
170
THE CONFESSION OF FAITII.
k Isai. 7. c.
Luk. 1. d.
Rom. 1. a.
I Act. 10. f.
Rom. 1. a.
12. c.
Matt. 12. b.
27. b.
Luk. 23. e.
Isa. 53. c.
a Gal. 3. b.
k
CEYVED BY THE
HOLIE GHOST,
conceyved by the power of the Holy Ghoste, waICH WAS CON-
borne of the Virgine Marie (accordinge to the
fleshe), and preached in earthe the gospell of sal-
vation,' tyll at lenght, by tyrannye of the priestes," SUFFERED UNDER
0
BORNE OF THE
VIRGINE MARIE,
WAS CRUCIFIEDE,
BURIED ;
mJoh. 7.e.11.f.g. he was gilteles condemned under Pontius Pilate, PONTIUS PILATE,
then president of Jurie, and most slaunderously DEADE, AND
hanged on the crosse betwixte two theves as a
notorious trespasser, where takinge upon hym the punishement
of our synnes," he delyvered us frome the curse of the Lawe.
And forasmoche as he, beinge onely God, could not feele
deathe, nether, beinge onely man, could overcome deathe, he
joined bothe together, and suffred his humanitie to be punish-
ed with moste cruell death: felinge in him selfe the anger
and severe judgement of God, even as if he had bene in the
extreme tormentes of hell, and therfore cryed HE DISCENDED
with a lowde voice, "My God, my God, why haste INTO HELL;
thou forsaken me?"P Thus of his fre mercie, without com-
pulsion, he offred up him selfe as the onely sacrifice to purge
the synnes of all the world, so that all other sacrifices for synne
are blasphemous and derogate frome the sufficiencie herof.
The which death, albeit it did sufficiently reconcile us to God;"
yet the Scriptures commonly do attribute our regeneration
to hys resurrection; for as by rysinge agayn THE THIrd aie
frome the grave the third day, he conquered he rose againe
death:" evenso the victorie of our faith stand-
o Act. 2. d.
1 Peter 2 d.
Isai. 53. c.
p Psal. 22. a.
Matt. 27. c.
q Isa. 53. a.
Hebr. 9. c.
10. c.
Gal. 1. a.
Rom. 4. d. 5. b.
1 Joh. 1. b.
r Col. 1. c.
s Rom. 10. b.
1 Peter 1. a.
t Matt. 28. b.
Act. 10. f.
1 Cor. 15. c.
u Ose. 11. d.
1 Cor. 15. g.
2 Cor. 13. b.
x Rom. 4. d.
y Ephe. 4. b.
Joh. 14.
Ephe. 2. b.
z Mar. 16, d.
Luk. 24. g.
Act. 1. b.
1 Cor. 15. b.
a Luk. 24. g.
Joh. 14. b.
Act. 2. a.
b Rom. 8. g.
IIeb. 9. f.
1 Joh. 2. c.
c Act. 1. c. 3. c.
t
વ્
FROME DEATHE;
eth in his resurrection, and therfore without the one, we can
not fele the benefite of the other: For as by deathe, synne
was taken awaye, so our rightuousnes was restored by his
resurrection.
X
And because he wolde accomplishe all thinges, and take
possession for us in his kingdome, he ascended in- HE ASCENDED
to heaven,² to enlarge that same kingdome by the INTO HEAVEN ;
aboundant power of his Spirite, by whome we are moste assured
of his contynuall intercession towardes God the Father for us.
And althoghe he be in heaven, as towchinge his corporall pre-
a
b
THE CONFESSION OF FAITH.
171
AND SYTTETH
AT THE RIGHT
HAND OF GOD
THE FATHER
ALMYGHTIE,
f
d
Rom. 8. g.
Heb. 1. a.
10. 12.
e Ephe. 1 d.
Philip. 2. b.
Col. 2. c.
Matt. 28. d.
sence, where the Father hathe nowe set him on his right
hand, committinge unto him the administration a Col. 3. a.
of all things, aswel in heaven above as in the
earthe benethe; yet is he present with us his mem-
bres, even to the ende of the world, in preservinge f
and governynge us with his effectuall power and grace, who
(when all thinges are fulfilled which God hath spoken by the
mowth of all hys prophets since the world began) wyll come g Act. 3. c.
in the same visible forme in the which he ascended, with an ǹ Act. 1. b.
unspekable majestie, power, and companye, to se-
FROME THENSE
h
SHALL HE COME parate the lambes frome the goates, th❜electe
TO JUDGE THE
i
Philip. 3. d.
QUICKE AND THE from the reprobate, so that none, whether he i Matt. 25. c.
be alyve then or deade before, shall escape his
DEAD.
judgement.
k
a
k Matt. 24. c.
Act. 10 f.
1 Cor. 15. c.
1 Thes. 4.
2 Thes. 1.
2 Tim. 4. 2.
1 Joh. 5. c.
1 Pet. 1 b.
1 Cor. 6.
Joh. 16. d.
Act. 17.
Gal. 4. a.
I BELIEVE IN THE MOREOVER, I beleve and confesse the Holy Ghoste,
HOLIE GHOSTE; God equall with the Father and the Sonne, whoe a Matt. 3. d.
regenerateth and sanctifieth us, ruleth and guideth us into all
trueth, persuadinge moste assuredly in our consciences that we
be the childrene of God," bretherne to Jesus Christe, and fel- b Rom. 8. c.
lowe heires with him of lyfe everlastinge. Yet notwithstand-
inge it is not sufficient to beleve that God is omnipotent and
mercifull; that Christ hath made satisfaction; or, that the
Holye Ghoste hath this power and effect, except we do applie
the same benefites to our selves which are God's elect."
THOLIKE
CHURCHE;
OF SAINCTES,
e
h
f
c Abac. 2. a.
Rom. 1. b. 10. c.
1 Joh. 3. d.
d Joh. 17. a.
Joh. 10 a.
Ephe. 5. b.
Rom. 8.
Can 2.
Col. 1, d.
1. Cor. 12. c.
g Ephe. 4. d.
THE HOLIE CA- I BELEVE therfore and confesse
and confesse one holye e Matt. 16. c.
Churche, which (as members of Jesus Christe,
THE COMMUNION th'onely heade therof) consent in faithe, hope, Ephe. 1. d.
and charitie, usinge the giftes of God, whether
they be temporall or spirituall, to the profite and furtherance ʼn Ephe. 4. a.
of the same.
Whiche Churche is not sene to man's eye, but
onely knowen to God, who of the loste sonnes of Adam, hath
ordeyned some, as vessels of wrathe, to damnation, and hathe
chosen others, as vessels of his mercie, to be saved; the 1
Philip. 3. d.
Col. 2. a.
i Act. 2. g. 4 g.
Rom. 12. c.
k
1 Cor. 12. b.
Ephe. 4. c.
Rom. 3. a.
Rom. 9. c.
Eph. 1. a. D.
172
THE CONFESSION OF FAITH.
m Rom. 8.
Eph. 5. c.
n Matt. 16. c.
1 Cor. 15. b.
o Matt. 28. d.
Rom. 10. c
2 Cor. 3. 4.
Ephe. 2. d.
Joh. 10. a.
2 Tim. 3. d.
2 Peter 1. d.
p Ephe. 2. d.
Matt. 17. c.
Joh. 10. a. b.
q Joh. 20. g.
2 Tim. 3. d.
r Jos. 1. b.
Joh. 5. c.
8 Ephe. 5. c.
Matt. 15. b.
t Matt. 26. c.
28. f.
Rom. 4. a.
Ephe. 5. f.
u Rom. 5. b.
Ephe. 2. a.
Tit. 3. b.
Gal. 3. c.
Rom. 7. d.
x Rom. 4. a.
Psal. 31. a.
y 1 Cor. 11. c.
z Joh. 6. d.
a IIeb. 5. b.
Joh. 3. d.
b Matt. 18. b.
Luk. 17. a.
Levi. 19. d.
Eccles. 19. b.
c 1 Cor. 5. a.
whiche also, in due tyme, he callethe to integritie of lyfe
and godly conversation, to make them a glorious church to
him selfe.m
But that Churche which is visible, and sene to the eye,"
hathe three tokens, or markes, wherby it may be discerned.
First, the Worde of God conteyned in the Olde and Newe
Testament, which as it is above the autoritie of the same
churche, and onely sufficient to instruct us in all thinges
concernynge salvation, so is it left for all degrees of men
to reade and understand." For without this Worde, neither
churche, concile, or decree can establishe any point touching
salvation. S
P
[
t
The second is the holy Sacrements, to witt, of Baptisme
and the Lordes Supper; which Sacramentes Christ hathe
left unto us as holie signes and seales of God's promesses.
For as by Baptisme once receyved, is signified that we (aswel
infants as others of age and discretion) being straungers from
God by originall synne," are receyved into his familie and con-
gregation, with full assurance, that althoghe this roote of synne
lye hyd in us, yet to the electe it shal not be imputed.* So
the Supper declareth, that God, as a most provident Father,'
doth not onely fede our bodies, but also spiritually nourisheth
our soules with the graces and benefites of Jesus Christ (which
the Scripture calleth eatinge of his flesh and drinkinge of his
bloode); nether must we, in the administration of these sacra-
ments, followe man's phantasie, but as Christ him self hath
ordeyned so must they be ministred, and by suche as by ordi-
narie vocation are therunto called. Therfor, whosoever reserv-
eth and worshippeth these sacraments, or contrariwyse con-
temneth them in tyme and place, procureth to him self dam-
nation.
a
Z
The third marke of this Church is Ecclesiasticall discip-
line, which standeth in admonition and correction of fautes.
The finall ende wherof is excommunication, by the consent of
the Churche determyned, if the offender be obstinate. And
C
*
THE CONFESSION OF FAITH.
173
Wisdome 6. a.
Tit. 3. a.
1 Peter 2. c.
besides this Ecclesiasticall censure, I acknowlage to belonge to
this church a political Magistrate," who ministreth to every a Rom. 13. a.
man justice, defending the good and punishinge the evell; to
whom we must rendre honor and obedience in all thinges,
which are not contrarie to the Word of God.e
THE FORGIVENES
OF SYNNES,
g
e Act. 5. c.
2 Kyngs 18. 23
2 Chro. 29. 35.
Col. 2.
Matt. 15. b.
Isa. 29. b.
Heb. 9. c. 10. c.
Act. 10. g.
1 Joh 2. a.
Rom. 7. c.
Gal. 5. c.
Col. 2. c.
1 Tim. 4. a.
Matt. 19. b.
1 Cor. 7. b.
1 Cor. 8. c. 10. f.
2 Cor. 6. c.
Luc. 17. c.
Rom. 3. c.
1 Cor. 3. c.
Gal. 4. b.
And as Moses, Ezechias, Josias, and other godly rulers
purged the Church of God frome superstition and idolatrie,' so f Exo. 32. f.
the defence of Christes Church apperteynith to the Christian
Magistrates, against all idolaters and heretikes, as Papistes,
Anabaptistes, with such like limmes of Antechrist, to roote owte
all doctrine of devels and men, as the Masse, Purgatorie, Lim- 6 2 Tim. 4. a.
bus Patrum, prayer to Sanctes, and for the Deade; freewyll, dis-
tinction of meates, apparell, and days; vows of single life, pre-
sence at idoll service, man's merites, with suchlike, which drawe
us frome the societie of Christes Churche, wherein standeth onely Co2 14.2.
remission of synnes," purchased by Christes bloode
to all them that beleve, whether they be Jewes
or Gentiles, and leade us to vayne confidence in creatures, and
trust in our owne imaginations. The punishement wherof,
althogh God often tymes differreth in this lyfe, yet after the
generall resurrection, when our sowles and bo-
dies shall ryse agayne to immortalitie, they shal-; 2 Peter 22.
be damned to inquencheable fyer;' and then we
which have forsaken all man's wisdome to cleave unto Christ,
shall heare that joyfull voice, "Come, ye blessed of my Fa-, 1 Thes. 4. d.
ther, inherite ye the kingdome prepared for you frome the
beginnyng of the world," and so shall go triumphing with him
in bodye and soule," to remayne everlasting in
glorie, where we shall see God face to face,° and
shall no more nede one to instructe an other; for we shall all
knowe him, from the hyghest to the loweste: To whome, withe
the Sonne and the Holy Ghost, be all praise, honor, and glorie,
nowe and ever. So be it.¹
THE RESURREC-
TION OF THE
BODIE,
AND LYFE EVER-
LASTYNGE.
¹ In the Latin version, there follows
the Confession of Sins, and Prayers,
k
i
which occur in the English copy,
infra, p. 179.
h Isa. 33. d.
Matt. 18. c.
Joh. 20. c.
2 Cor. 5. d.
Rom. 1. b. 10. b.
Ephe. 2. d.
Jude 1.
Rom. 9.
k Act. 24. d.
a.
1 Cor. 15. c.
Philip. 3. d.
1 2 Thes. 4. d.
2 Joh. 1. c.
Isa. 30. g.
5. e.
m
n
Matt. 25. d.
2 The. 4. d. 5. d.
Joh. 5. e.
Isa. 26. d.
o 1 Cor. 13. d.
1 Joh. 3. a.
Jere. 31. f.
Hebr. 8. c.
174
OF THE MINISTERS.
OF THE MINISTERS AND THEIR ELECTION.
What thinges are chiefely required in the Pastours and¹
Ministers.
FIRST, let the Churche diligently consider that the Minister
a Act. 1. d. & 13. which is to be chosen a be not founde culpable of any suche
a. 14. f.
b 1 Timo. 3. a.
2 Tim. 2. b.
4. a.
Eze. 33. a.
Jere. 3. d.
Joh. 21. c.
Isa. 62. c.
1 Cor. 9. d.
c 2 Tim. 2. c.
3 Peter 4 e.
Matt. 26. c.
28. d.
1 Cor. 1 e.
d Act. 20. d.
2 Tim. 4. a.
e Eze. 3. d. 2.
1 Cor. 9. c.
a 1 Cor. 9. c.
Act. 6. a.
Luk. 12. c.
b 1 Cor. 4. a.
2 Cor. 4. b.
fautes which Saincte Paul reprehendeth in a man of that voca-
b
C
tion, but contrarywise endewed with suche vertues, that he
may be able to undertake his charge, and diligently execute
the same. Secondly, that he distribute faithfully the Word of
God, and minister the sacraments sincerely, ever carefull
not onely to teache his flock publikly, but also privatly to
admonisshe them; remembring alwais, that if any thinge
perysshe throughe his defaute, the Lorde will require it at his
handes."
d
Of their Office and Deutie.
b
BECAWSE the charge of the Word of God is of greater impor-
taunce then that any man is able to dispence therwith; a and
Saincte Paule exhorteth to esteme them as ministers of Christe,
and disposers of God's mysteries; not lordes or rulers, as S.
Peter saith, over the flocke.c Therfore the pastor's or minis-
ter's chief office standeth in preaching the Worde of God, and
ministring the sacraments. So that in consultations, judge-
mentes, elections, and other politicall affairs, his counsel,e ra-
Act. 3. c. & 16. f. ther then autoritie, taketh place.
c 1 Peter 5. a.
2 Cor. 1. d.
Matt. 20. d.
d Matt. 26. c.
28. d.
Mala. 2. a.
1 Peter 4. c.
1 Cor 1. d. 15. a.
(Act. 20. e. f.
2 Cor. 4. b.
f 1 Cor. 5. b.
g 1 Cor. 14. g
d
f
And if so be the Congregation, uppon juste cawse, agreeth
to excommunicate, then it belongeth to the minister, according
to their general determination, to pronounce the sentence, to
the end that all thinges may be done orderly, and withoute
confusion.g
'In the editions 1561 and 1562, the words "Pastours and," are omitted.
OF THE MINISTERS.
175
The Manner of Electinge the Pastors and Ministers.
a
Tit. 1. b.
Act. 1. d.
THE Ministers and Elders at suche time as there wanteth a
Minister, assemble the whole Congregation, exhortinge them a Act. 14. d.
to advise and consider who may best serve in that rowme and
office. And if there be choyse, the Churche appoynte two or
thre, upon sume certayne day, to be examined by the Ministers
and Elders.
Tit. 1. b.
First, as towchyng their doctrine," whether he that should b 1 Tim. 3. a
be minister have good and sownde knowlage in the Holy Scrip-
tures, and fitte and apte giftes to communicate the same to the
edification of the people. For the triall wherof, they propose
hym a theme or text to be treated privatly, wherby his habilitie
may the more manifestlie appeare unto them.
Secondly, they enquire of his life and conversation, if he have
in times past lyved without slander,, and governed hym selfe
in suche sorte, as the Worde of God hath not hearde evel, or
bene slandered through his occasion. Which being severallie c Rom. 2. d.
done, they signifie unto the Congregation, whose giftes they
fynde moste excellent and profitable for that ministerie. Ap-
poynting by a generall consent, eight daies at the leaste, that
every man may diligently inquire of his life and manners.
d
Sanı. 2. c.
Tim. 5. d.
14. d.
Luc. 2. c.
At the which tyme also, the minister exhorteth them to hum-
ble them selves to God by fasting and prayer, that bothe their a Act. 13. a &
election may be agreable to his will, and also profitable to the
Churche. And if in the meane season any thyng be brought
agaynst hym wherby he may be fownde unworthy by lawfull
probations, then is he dismissed and some other presented.
If nothing be alleaged uppon some certayne day, one of the
ministers, at the mornyng sermon, presenteth hym agayne to
the Churche, framyng his sermon, or some parte therof, to the
settyng forthe of his dewtie.
e
Then at after none, the sermon ended, the minister exhortith
them to the election, with the invocation of God's name, di- e 1 Cor. 10. g.
recting his prayer as God shal move his herte. In like manner,
Col. 3. c.
Matt. 9. d.
176
OF THE ELDERS.
f 1 Thes. 5. c.
Col. 4. a.
Ephe. 5. d.
Philip. 1. c.
a Nom. 11. c.
Act. 14. d.
16. a. 20. d.
Rom. 12. b.
Ephe. 4. c.
1 Cor. 12. d.
Jam, 5, c.
1. Peter 5. a.
a Act. 6. a.
1 Tim. 3. b.
b Rom. 12. b.
c 2 Thes. 3. b.
after the election, the Minister geveth thankes to God, with
request of suche thinges as shalbe necessarie for his office.
After that he is appointed Minister, the people syng a psalme
and departe.
OF THE ELDERS, AND AS TOUCHYNG THEIR OFFICE AND
ELECTION.
THE Elders must be men of good lyfe and godly conversation,a
withoute blame and all suspition; carefull for the flocke, wise,
and, above all thynges, fearing God. Whose office standeth
in gouverning with the rest of the ministers, in consulting, ad-
monisshing, correcting, and ordering all thynges appertayning
to the state of the congregation. And they differ from the
ministers, in that they preache not the Worde, nor minister the
Sacramentes. In assemblyng the people, nether they withoute
the ministers, nor the ministers withoute them, may attempt
any thing. And if any of the juste nombre want, the minister,
by the consent of the rest, warneth the people thereof, and
finalye admonissheth them to observe the same ordre which
was used in chosing the Ministers.¹
OF THE DEACONS, AND THEIR OFFICE AND ELECTION.
THE Deacons must be men of good estimation and report,ª dis-
cret, of good conscience; charitable, wyse, and finallye adorned
with suche vertues as S. Paul requireth in them. Their office
is to gather the aulmes diligentlie, and faithfullie to distribute
it," with the consent of the Ministers and Elders. Also to pro-
vyde for the sicke and impotent personnes. Having ever a
diligent care, that the charitie of godlye men be not wasted
upon loytrers and ydle vagabondes. Their election is, as hath
bene afore rehearsed in the Ministers and Elders.
'In the edit. 1562 is added, "as farre forthe as their vocation requireth.”
THE CONSISTORY.
177
We are not ignorante that the Scriptures make mention of a fourthe kynde of
Ministers left to the Churche of Christe, which also are very profitable,
where tyme and place dothe permit. But for lacke of opportunitie, in
this oure dispersion and exile,' we can not well have the use therof; and
wolde to God it were not neglected where better occasion serveth.
A
These Ministers are called Teachers or Doctors, whose office is to in-
structe and teache the faithfull in sownde doctrine, providing with all
diligence that the puritie of the Gospell be not corrupt, either through
ignorance, or evill opinions. Notwithstandyng, considering the present
state of thynges, we comprehend under this title suche meanes as God
hathe in his Churche, that it shuld not be left desolate, nor yet his doc-
trine decaye for defaut of ministers therof.
Therfore to terme it by a worde more usuall in these our days, we
may call it th’Order of Schooles, wherin the highest degree, and moste
annexed to the ministerie and governement of the Churche, is the expo-
sition of Godes Worde, which is contayned in the Olde and Newe Testa-
mentes.
But becawse menne cannot so well proffet in that knowledge, except
they be first instructed in the tonges and humaine sciences, (for now
God worketh not commonlie by miracles,) it is necessarie that seed be
sowen for the tyme to come, to the intent that the Churche be not left
barren and waste to our posteritie; and that Scholes also be erected, and
Colledges mayntayned, with juste and sufficient stipendes, wherin youthe
may be trayned in the knowledge and feare of God, that in their ripe
age they may prove worthy members of our Lorde Jesus Christ, whether
it be to rule in Civill policie, or to serve in the Spirituall ministerie, or
els to lyve in godly reverence and subjection.
a Ephe. 4. c.
1 Cor. 12. da
THE WEEKLY ASSEMBLIE OF THE MINISTERS, [ELDERS, AND
DEACONS.]3
To the intent that the ministerie of Godes Woorde may be had
in reverence, and not brought to contempt through the evill
conversation of suche as are called therunto, a and also that a Roma. 2. d.
fautes and vices may not by long sufferance growe at length to
extreme inconveniences; it is ordeyned that every Thurs- b 2 Timo. 2 c.
b
I This sentence, as being inapplica-
ble, was omitted in the edition of
1562, and all the subsequent editions.
VOL. IV.
M
2 The words within brackets are
supplied from the editions 1561 and
1562.
Ezech. 36. e.
Isa. 52. b.
178
THE PROPHECY.
c 1 Cor. 3. b.
d Math. 7. a.
Luk. 6. f.
Rom. 2. c.
e Math. 6. c.
Luk. 11. e.
f Matt. 5. b.
Mar. 9. g.
g Matt. 18. b.
Luk. 17. a.
Jam. 5. d.
C
1
daye the ministers and elders, in their assemblie or Consistorie,
diligentlie examine all suche fautes and suspicions as may be
espied, not onelie amongest others, but chieflie amongest
theym selves, lest they seme to be culpable of that which our
Saviour Christ reproved in the Pharisies, who coulde espie a
mote in an other man's eye, and could not see a beame in their
owne.
e
And becawse the eye ought to be more cleare then the rest
of the bodie, the minister may not be spotted with any vice,
but to the great slaunder of Godes Woorde, whose message
he beareth: Therfore it is to be understand that there be
certayne fautes, which if they be deprehended in a minister, he
oght to be deposed; as heresie, papistrie, schisme, blasphemie,
perjurie, fornication, thefte, dronkennes, usurie, fighting, un-
lawfull games, with suche like.
2
Others are more tollerable, if so be that after brotherlie
admonition he amendith his faut: as strange and unprofitable
fashon in preaching the Scriptures; curiositie in sekyng vayne
questions; negligence, aswell in his sermons, and in studying
the Scriptures, as in all other thynges concerning his vocation;
scurrilitie, flattering, lying, backbyting, wanton woordes, de-
ceipt, covetousnes, tauntyng, dissolution in apparell, gesture,
and other his doynges; which vices, as they be odious in all
men, so in hym that ought to be as an example to others of
perfection, in no wise are to be suffred; especially, if so be
that, according to Godes rule, being brotherlie advertised, he
acknowledge not his faut and amend.
f
a 1 Cor. 14. a.
1 Thes. 5. d.
Ephe. 4. b.
1 Cor. 12. d.
INTERPRETATION OF THE SCRIPTURES.
EVERIE weeke once, the Congregation assemble to heare some
place of the Scriptures órderly expounded. At which tyme,
¹In the edit. 1556, here and else-
where, "emongest."
a
2 In the edit. 1561 and 1562, “fa-
cion."
1
THE PRAYERS.
179
it is lawfull for every man to speake or enquire, as God shall
move his harte, and the text minister occasion; so it be with-
out pertinacitee or disdayne, as one that rather seketh to
proffit then to contend. And if so be any contencion rise,
then suche as are appointed moderatours, either satisfie the
partie, or els if he seme to cavill, exhorte hym to kepe silence,
referring the judgement therof to the ministers and elders,
to be determined in their assemblie or Consistorie before men-
cioned,
When the Congregation is assembled at the houre appointed, the Minister
useth one of these two Confessions, or lyke in effect,' exhorting the peo-
ple diligently to examine them selves, following in their hartes the tenor
of his wordes."
A CONFESSION OF OUR SYNNES, FRAMED TO OUR TYME, OUT OF
THE 9. CHAPTER OF DANIEL.
C
a
ь
c
Job 9, 38, 39,
40.
Psal.
Nchem. 1. b,
p. 24, 76, 77,
Exod. 20. a.
Gen. 3. 5.
139.
Luk. 7. g.
Rom. 5. b.
1 Joh. 1. d.
Psal. 32. c. &
106. a.
O LORD God, which arte mightie and dreadeful, a thou that
kepest covenant, and shewest mercie to theym that love thee
and do thy commaundementes.b We have synned, we have
offended, we have wickedly and stubburnely gone backe frome
thy lawes and preceptes. We wolde never obey thy servantes
the Prophetes that spake in thy name, to our kinges and
princes, to our forfathers, and to all the people of our lande.
O Lord, rightuousnes belongeth unto thee, unto us perteyneth Nehem. 1. c.
nothing but open shame, as it ys come to passe this day unto
our miserable contry of Englande; yea unto all our nations
'In the edit. 1562, "useth this
Confession, or like in effect." See
note page 181.
"In the Latin version 1556, this
rubric is, "Quum primum in Eccle-
siam hora constituta convenitur, Mi-
nister vel hanc ex Daniele confes-
sionem, vel subsequentem, aut aliam
saltem in hanc sententiam, clara voce
d
pro concione recitat, singulos inter
ea exhortans, ut intenta pectoris co-
gitatione, his auscultent ac ruminent,
quæ ex se sunt audituri." (Then
follows the title :) "Confessio quae-
dam ad Deum pro peccatis condonan-
dis, temporibus accomodata, juxta il-
lam Danielis formam, capite nono
descriptam."
d Lev. 26. c.
Deu. 28. b.
Jere. 26. a.
29. b.
e Psa. 11. b.
Jam. 4. d.
Job 4. d. 9. a.
25. b.
180
THE PRAYERS.
f Psal. 89. c.
Jer. 26. b. 27. a
g Lev. 26. c.
Deu. 27, 28, 30.
h 2 Pet. 2. d.
Prov. 26. b.
i Psal. 19. d.
Deu. 31. d.
29. d.
i
f
g
h
k
whether they be farre or nere, through all landes, wherein they
are scattered for the offences that they and we have committed
against thee, so that the curses and ponishmentes which are
wryten in thy lawe are nowe powred upon us; and thou hast
perfourmed those wordes wher with thou didest menace us and
our rulers that governed us, in bringinge the same plagues
upon us which before were threatened. And yet notwithstand-
inge, bothe they and we procede in our iniquitie, and sease not
to heape synne upon synne. For they which once were well
instructed in the doctrine of thy gospel, are nowe gone backe
frome the obedience of thy trueth,' and are turned agayne to
that moste abhominable idolatrie, from the which they were
llebr.6. a. 10. c. once called by the lyvely preachinge of thy Worde. And we,
alas! to this day, do not earnestly repent us of our former
wickednes, neither do we rightly consider the heavynes of thy
displeasure. Suche is thy juste judgement, O Lord, that thou
ponishes synne by synne, and man by his owne inventions, so
that there can be no ende of iniquitie, except thou prevent us
with thy undeserved grace. Therfore convert us, O Lord,
and we-shalbe converted; " for we do not offer up our prayers
trustinge in our owne rightuousnes, but in thy manifolde mer-
cies. And althoghe thou haste once of thy especial grace
livered us from the miserable thraldome of error and blindnes,
and called us many tymes to the swet libertie of thy gospell, P
which we notwithstandinge have moste shamefully abused, in
obeinge rather our owne lustes and affections, then the admo-
nitions of thy Prophetes; yet we beseche thee once agayne, for
thy nam's sake, to powre some comfortable droppe of thy ac-
customed mercies upon us; incline thyne eares, and open thyne
eyes, to beholde the grevous plagues of our contrie, the con-
tinuall sorrowes of our afflicted bretherne, and our wofull ba-
nishment. And let our afflictions and juste ponishemente be
an admonition and warninge to other nations amongest whome
Ezech. 5. b.
k Rom. 1. d.
1 Esa. 65. d.
Rom. 10. c.
mEph. 2. a. b.
n Psal. 85. b.
Jerem. 31. c.
o Titus 3. a.
2 Timoth. 1. b.
p Gal. 4, 5. a.
q Gal. 5. b. c.
r Zachar. 7. b.
s Psal. 23. a.
25. C.
t Psal. 71. a.
t
2
S
r
m
1 How miserable it is to retorne to
the olde vomitt.—(Marg. note.)
q
1
de-
2 Let all people take hede by our
example.--(Marg. note.)
THE PRAYERS.
181
we are skattered, that with all reverence they may obey thy
holy gospell; lest for like contempe, in the ende, like or wourse
plagues fall upon theym." Wherfore, O Lord, heare us! O
Lord, forgive us! O Lord, consider and tary not over longe!
but for thy deare Sonne Jesus Christe sake, be mercifull unto
us, and delyver us.x So shall it be knowen to all the worlde,
that thou onely arte the selfe same God, that ever sheweth
mercie to all suche as call upon thy holy name."
u
12. d.
Matt. 11. c.
Luk. 10. c.
x John 16. c.
y
Psal. 103, 10 S. a.
& 136. c.
AN OTHER CONFESSION FOR ALL STATES AND TYMES.¹
a
a
b
O ETERNALL God and moste mercifull Father, we confesse and
acknowlage here, before thy divine majestie, that we are miser-
able synners, conceyved and borne in synne and iniquitie," so
that in us there is no goodnes. For the fleshe evermore re-
belleth against the spirite, wherby we contynually transgresse a
thy holy preceptes and commaundementes, and so purchase to
our selves, through thy juste judgement, death and damna-
tion.e
d
Psal. 14. b.
Rom. 3. c.
Psal. 51. a.
Gal. 5. c.
c Rom. 7. d.
e Rom. 2 a,
Jere. 3. g.
Isa. 40. b.
Notwithstandinge, O heavenly Father, forasmoche as we
are displeased with our selves for the synnes that we have
committed against thee, and do unfeynedly repent us of the
same, we moste humbly beseche thee, for Jesus Christes sake,
to shewe thy mercie upon us, to forgive us all our synnes, and
to increase thy Holy Spirite in us. That we acknowlaginge
from the bottome of our hartes our owne unrightousnes, may f Col. 3. a.
from hensforth not onely mortifie our sinfull lustes and affec-
tions, but also bringe forth suche fruites as may be agreable to
thy moste blessed wyll; not for the worthynes therof, but for
the merites of thy dearely beloved Sonne Jesus Christe, our
onely Savyour, whom thou hast already given an oblation and
being omitted in this place. It oc-
curs, however, in a different part of
the volume, but considerably altered.
¹In the edit. 1561, the title is sim-
ply "for all Estates." In the edit.
1562, "The Confession of our Sinnes;"
the previous Confession (pp. 179–181)
g
g
a.
Ephe. 4, c. 5. a.
Rom. J. a.
e.
Hebr. 9. d.
Eph. 2. d.
182
THE PRAYERS.
Math. 7. b.
Jam. 1. a.
i Jo. 3. d.
Ro. 8. b. c. g.
offeringe for our synnes, and for whose sake we are certainly
persuaded that thou wylt denye us nothinge that we shall
i
h
h Joh. 14. b. 16. c. aske in his name, accordinge to thy wyl. For thy Spirite
doth assure our consciences that thou arte our mercifull Fa-
ther, and so lovest us thy childrene through hym, that no-
thinge is able to remove thy heavenly grace and favor from us.
To thee, therfore, O Father, with the Sonne and the Holy
Ghoste, be all honor and glorye, worlde withowt ende. So
be it.
a 1 Pet. 5. b.
b Nom. 26. a.
Deu. 9. c.
Josu. 7. b.
This done, the people singe a Psalme all together, in a playne tune; which
ended, the Minister' prayeth for th'assistance of God's Holy Spirite, as
the same shall move his harte, and so procedeth to the Sermon. Usinge
after the Sermon this Prayer followinge, or suche lyke.
A PRAYER FOR THE WHOLE ESTATE OF CHRISTES
C
CHURCHE.
ALMIGHTIE God and moste mercifull Father, we humbly sub-
mit our selves,ª and fall downe before thy Majestie," besechinge
thee frome the botome of our hartes, that this seede of thy
c Mat. 13, a. b. worde, nowe sowen amongest us, may take suche depe roote,
that neither the burninge heate of persecution cause it to
wither, nether the thorny cares of this lyfe do choke it, but
that as seede sowen in good grownde, it may bringe forth
thirtie, sixtie, and an hundreth folde, as thy heavenly wisdome
hathe appointed. And becawse we have nede continuallie to
crave many thinges at thy handes, we humbly beseche thee,
O heavenly Father, to graunt us thy Holy Spirited to directe
our peticions, that they may procede frome suche a fervent
minde as may be agreable to thy moste blessed wyll."
d Luk. 11. b.
Rom. 8. c.'
Jam. 5. d.
1 Joh. 5. c.
Rom. 12. c.
Wisdome, 9. c.
e 2 Cor. 3. a.
Jo. 15. a.
Phil. 2. b.
And seinge that our infirmitie is hable to do nothinge with-
out thy helpe, and that thou arte not ignorant with how many
'In the Latin version, 1556, "His
ita actis, Minister se ad concionem
parat," &c., the reference to singing
a Psalm, being omitted.
2 In the editions 1561 and 1562,
"State."
THE PRAYERS.
183
f
1 Pet. 1. a.
h Luk. 17. a.
and great temptations, we poore wretches are on every side f Psa. 40. o.
inclosed and compassed, let thy strenghe, O Lord, susteyne our
weaknes, that we beinge defended with the force of thy grace,
may be savely preserved against all assaultes of Satan, who
goeth abowte continually like a roaringe lyon, sekinge to de-
voure us. g Encrease our faith, O mercifull Father, that we g 1 Peter 5. b.
do not swarve at any tyme frome thy heavenly worde, but aug-
ment in us hope and love, with a carefull kepinge of all thy
commaundementes, that no hardnes of harte, no hypocrisie, i
no concupiscence of the eyes, nor intysementes of the worlde,
do drawe us away frome thy obedience. And seinge we lyve
nowe in these moste perillous tymes,' let thy Fatherly provi- 1 1 Tim. 4. a.
dence defende us against the violence of all our enemies, which
do every where pursue us; but chiefely againste the wicked
rage and furious uproares of that Romyshe idoll, enemie to thy
Christe.m
k
0
i
n
Psal. 95, b.
k1 Joh. 2. c.
Hebr. 3, 4. c.
2 Peter 3. a.
2 Tim. 3. a.
Jude a, b, c, d.
m 2 Thes. 2. a.
1 Joh. 2. c.
Reve. 13. d.
17. d.
We n 1 Tim. 1. a.
Rom. 15. b.
Eccl. 3. c.
Fordermore,¹ forasmoche as by thy holy Apostle we be
taught to make our prayers and supplications for all men,
praye not onely for our selves here present, but beseche thee
also, to reduce all suche as be yet ignorant, from the miserable
captivitie of blindnes and error, to the pure understandinge
and knowlage of thy heavenly trueth, that we all, with one
consent and unitie of myndes, may wourshippe thee our onely o
God and Saviour. And that all pastors, shepherds, and minis-
ters, to whome thou hast committed the dispensation of thy
holy Woord, and charge of thy chosen people, may both in p Joh. 21. d.
their lyfe and doctrine be fownde faithfull, settinge onely be-
fore their eyes thy glorie; and that by theim, all poore shepe 1 Peter 5. a.
which wander and go astray, may be gathered and broght
home to thy foulde.
r
1 Cor. 1. b.
Matt. 28. d.
1 Cor. 9. c.
Mark 16. d.
r Prover. 21. a.
Moreover, becawse the hartes of rulers are in thy hands,
we beseche thee to direct and governe the hartes of all kinges,
princes, and magistrates to whome thou haste committed the
sworde; especially, O Lord, accordinge to our bonden dutie, s Rom. 13. b.
i In the edit. 1561 and 1562, "Furthermore.”
ន
Joh. 19. b.
184
THE PRAYERS.
t 1 Tim. 1. a.
Jam. 1. c.
u 1 Cor. 12. d.
Rom. 12. a.
x Jam. 5. c.
y 2 Cor. 1. b.
Heb. 13. a.
z Exo. 20. b.
2
we beseche thee to mainteyne and increase the honorable estate
of this citie,' into whose defense we are receyved, the magi-
strates, the counsell, and all the whole bodye of this common
weale: Let thy Fatherlye favor so preserve theym, and thy
Holy Spirite so governe their hartes, that they may in suche
sorte execute their office, that thy religion may be purely
mainteyned, manners refourmed, and synne ponished accord-
inge to the precise rule of thy holy Woord.t
X
у
And for that we be all members of the mystical body of
Christ Jesus," we make our requestes unto thee, O heavenly
Father, for all suche as are afflicted with any kinde of crosse or
tribulation, as warre, plague, famine, sikenes, povertie, impri-
sonement, persecution, banishement, or any other kinde of thy
roddes, whether it be³ calamitie of bodie, or vexation of mynde, y
that it wold please thee to gyve them pacience and constancie,
tyll thou send them full deliverance of all their troubles. And*
as we be bownde to love and honor our parentes, kinsfolkes,
friendes, and contrye, so we moste humbly beseche thee to
shewe thy pitie upon our miserable contrie of England, which
once, through thy mercie, was called to libertie, and now for
Z
1 For the prosperous estate of Ge-
neva.—(Marg. note.)
2 In the Latin version, 1556, "tum
potissimum ut amplissimum hujus
Urbis in qua fovemur, statum, illius
Consules cum reliquo gravissimo Se-
natu, ac universo Reipublicæ ordine,
ita conservet," &c.-In the edit. 1562,
this Prayer for the city and magis-
trates of Geneva is thus altered :-
66
Especially, O Lord, according to
our bounden dutie, we beseche thee
to manteine and increase the noble
estate of the Quenes Maiestie, and
her honorable Counsel, with all the
estates and whole body of the Com-
munewealth. Let thy fatherlie favour
so preserve her, and thine Holy Spirit
so governe her heart, that she may
in such sorte execute her office," &c.
In the edit. 1561, this Prayer occurs
as in the text; but in the additional
leaves, when repeated, the words are,
"the honourable estate of the Quenes
Majesty, and all her most Noble Coun-
sellors, and Magistrates, wyth all the
spirituall Pastours and Ministers, and
all the whole bodie of this Commoun-
weale."
3 In the edit. 1562, "whether it be
grief of body, or unquietness of
minde."
This sentence is wholly omitted
in the repetition of this Prayer in
1561, and in the Edinburgh edition of
1562. In the Latin version 1556, we
have, "etiam atque etiam te compreca-
mur (omnium servator Deus) et Angliæ
nostræ te miserescat, quæ sub acerbis-
simo, sed justissimo quidem flagello
nunc tuo, laborat afflictissima.”
* For England.—(Marg. note.)
THE PRAYERS.
185
their and our synnes, is broght unto moste vile slavery and
Babylonicall bondage.
d
!
©
Act. 20. f.
b Ezech. 34. a.
a
Rom. 16. c.
Philip. 3. d.
Heb. 13. d.
Psal. 43. d.
Joh. 16. f.
Roote owte from thence, O Lord, all raveninge wolves,a a Matt. 7. c.
which to fyll their bellies destroie thy flocke." And shewe
thy great mercies upon those our bretherne which are per-
secuted, cast in prison, and dayly condemned to deathe for the
testimonie of thy trueth. And thogh they be utterly desti-
tute of all man's ayde, yet let thy swete comfort never de-
parte from them, but so inflame their hartes with thy Holy
Spirite, that thei may boldely and chearefully abide suche
tryall as thy godly wisdome shall appoint. So that at
lenght, aswell by their deathe as by their life, the kingdome
of thy deare Sonne Jesus Christ may increase and shyne.
through all the worlde. In whose name we make our humble
peticions unto thee, as he hath taught us.
e
OUR Father which arte in heaven, &c.
f
ALMIGHTIE and ever lyvinge God, vouchsave, we beseche thee,
to grant us perfite contynuance in thy lively faith, augmentinge
b
a
e
1Pet. 1. h.
Luk. 21. d.
f Act. 2. d.
Matt. 10. d.
g Rom. 14. b.
the same in us dayly, tyll we growe to the full measure of our a Luk. 17. b.
perfection in Christ, wherof we make our confession, sayinge, b Ephes, 4. a.
I BELEVE in God, &c.
Then the people singe a Psalme, which ended, the Minister pronounceth one
of these blessinges, and so the Congregation departeth.'
THE Lord blesse you and save you; a the Lord make his face a Nom. a 6. d.
shyne upon you, and be mercifull unto you; the Lord turne his
countenance towardes you, and graunt you his peace.
a
THE grace of our Lord Jesus Christ, the love of God, and a 2 Cor. 13. d
communion of the Holie Ghoste, be with you all. So be it.
1
In the Latin version 1556, "De-
hujusmodi precatiuncula dimittitur
mum post decantatum Psalmum, cum coetus."
186
OF BAPTISM.
a Lev. 26. d.
Deu. 28. b.
3 Kyngs 8. d.
2 Kyngs 24. c.
a
It shall not be necessarie for the Minister dayly to repete all these thinges
before mentioned, but beginnynge with some maner of Confession, to
procede to the Sermon; which ended, he either useth the prayer for all
Estates before mentioned, or els prayeth, as the Spirite of God shall move
his harte, framinge the same accordinge to the tyme and matter which he
hath intreated of. And yf there shalbe at any tyme any present plague,
famine, pestilence, warre, or such like, which be evident tokens of God's
wrath; as it is our parte to acknowlage our synnes to be the occasion
therof, so are we appointed by the Scriptures to give our selves to mourn-
ynge, fastinge, and prayer, as the meanes to turne awaye God's heavie
displeasure. Therfore, it shalbe convenient that the Minister at suche
tyme do not onely admonyshe the people therof, but also use some forme
of prayer, accordinge as the present necessitie requireth, to the which he
may appoint, by a common consent, some severall daye after the sermon,
wekely to be observed."
a 1 Cor. 14. f.
1 Tim. 2. d.
Matt. 28 d
THE ORDER OF BAPTISME.
First note, that for asmoche as it is not permitted by God's Woord, that We-
men should preache or minister the Sacraments: And it is evident, that
the Sacraments are not ordeined of God to be used in privat corners as
charmes or sorceries, but left to the Congregation, and necessarely an-
nexed to God's Woord as seales of the same: Therfore the infant which
is to be baptised, shalbe broght to the churche, on the day appointed to
¹ In the Latin version 1556: “Quam
ubi absolverit, precatione, vel eadem
hac quæ præcedit, vel alia quacunque
propria, pro instinctu animi sui, uti
licebit quæ nec ab argumento con-
cionis suæ, nec a temporis præsente
opportunitate, admodum digredia-
tur."
2 In the Edinburgh edition of 1562,
certain Prayers are introduced in this
place, with this note:
These Prayers that followe,
are used in the French Church of
Geneva; the first serveth for Sonday
after the sermon, and the other that
followeth is said upon Wednesday,
which is the day of Commune
Prayer." There is also "A forme
4
of Prayers to be used in private
houses everie morning and evening,"
&c. But all these will afterwards be
introduced, according to the date of
publication, instead of interpolating
the original form of the Liturgy.
The transgression of God's ordi-
nance is called iniquitie and idolatrie,
and is compared to witchcrafte and
sorcerie. 1 Sam. 15. c.—(Marg. note.)
* How dangerous also it is to enter-
prise any thinge rashely, or without
the warrant of God's Woorde, the ex-
amples of Saul, Oza, Ozias, Nadab,
and Abiu, oght sufficiently to warne
us. 1 Sam. 13. c.; 2 Sam. 6. b.; 2
Chro. 26. c.; Lev. 10. a.; Nom. 3. a.
(b.)
OF BAPTISM.
187
!
comen prayer and preachinge, accompanied with the father and god-
father. So that after the Sermon, the chyld beinge presented to the
Minister, he demaundeth this question:
Do you present this childe to be baptised, earnestly desiring
that he may be ingrafted in the mysticall body of Jesus Christ?
The Answer.-Yes, we require the same.
с
The Minister procedeth.
b
d
a
f
a
c
a
Rom. 8. c.
Ephe. 1. a. 2. c.
Gal. 4. a.
Exod. 20. au
Deu. 7. b.
Esa. 59. d.
Gen. 17. b.
Rom. 4. b.
Col. 2. c.
Gal. 3. d.
Act. 2. f.
e e Act. 10. g.
Then let us consider, dearly beloved, how Almyghtie God
hath not onely made us his children by adoption, and received
us into the fellowship of his Churche; but also hath promised
that he wilbe our God, and the God of our children, unto the
thousand generation. Whych thinge, as he confirmed to his b Gen. 17. a.
people of the Olde Testament by the sacrament of Circumci-
sion, so hath he also renewed the same to us in his New Tes-
tament by the sacrament of Baptisme; doing us therby to wyt,
that our infantes apperteyne to him by covenaunt, and therfore
oght not to be defrauded of those holy signes and badges
wherby his children are knowen from Infidells and Pagans.
Neither is it requisite, that all those that receyve this Sacra-
mente have the use of understanding and faythe; but chiefelye
that they be conteyned under the name of God's people: So f Act. 2.
that remission of synnes in the bloode of Christ Jesus, doth
appertaine to them by God's promise. Which thing is most
evident by Sainct Paul, who pronounceth the children begot- g 1 Cor. 7. c
ten and borne, either of the parents being faythful, to be cleane
and holy. Also our Saviour Christ admitteth children to his
presence,¹ imbrasing and blessinge them. Which testimonies
of the Holy Ghoste assure us, that infants be of the number of
God's people; and that remission of synnes doth also apper-
teyne to theim in Christ. Therfore, wythout injurie, they can-
not be debarred from the common signe of God's children.
Neither yet is this owteward action of suche necessitie, that; Rom. 4. b.
the lacke therof shuld be prejudiciall to their salvation, yf that
prevented by death, thei may not conveniently be presented to
i
h
1 Cor. 7. c.
Mar. 10. b.
Mat. 19. b.
Luk. 18. c.
Gal. 3. a.
Jam. 2. d.
Gen. 15. b.
17. b.
188
OF BAPTISM.
k Mark. 16. b.
Matt. 28. d.
1 Matt. 3. c.
1 Peter 3. d.
1 Joh. 5. b.
1 Cor. 10. a.
m Eph. 2. a.
1 Rom. 7.
o Rom. 4. a.
Gal. 3. a.
Psal. 32. a.
p Rom. 6. a.
Gal. 3. d.
k
the church. But we (havinge respect to that obedience which
Christians owe to the voice and ordinance of Christ Jesus, who
commanded to preache and baptise all wythout exception,)
do judge theym onely unworthy of any felowship with him, who
contemptuosly refuse suche ordinary meanes as his wisdome
hath appointed to the instruction of our dull senses.
0
m
Furthermore, it is evident that Baptisme was ordeined to be
ministred in the element of water,¹ to teache us, that lyke as
water outwardly dothe washe away the fylthe of the bodye, so
inwardly dothe the vertue of Christ's blood purge our sowles from
that corruption and deadly poyson wherwith by nature we were
infected. Whose venemous dreggs," althogh they continewe in
this our flesh, yet by the merits of his deathe are not imputed
unto us, by cause the justice of Jesus Christ is made ours by
baptisme. Not that we thinke any suche vertue or power to
be included in the visible water or owtward action, (for many
have bene baptised, and yet never inwardly purged,') but that
our Saviour Christ, who commanded baptisme to be ministred,
will, by the power of his Holy Spirite, effectually worke in the
q Act. 2. g. 13. g. harts of his elect (in tyme convenient) all that is ment and
sygnified by the same. And this the Scripture calleth our re-
generation," which standeth chiefli in these two points," in mor-
tification, that is to say, a resisting of the rebellious lustes of
the fleshe, and in newnes of lyffe, wherby we continually stryve
to walke in that purenes and perfection wherwith we are cladd
in Baptisme.
r Eph. 3. a.
1 Cor. 12. b.
Rom. 6. a.
Coll. 2. b.
8 1 Peter 5. h.
Luk. 22. d.
Job 7.
t Rom. 5. a.
1 Peter 1. a.
Jam. 1. a.
Ephe. 6. b.
8
And althogh we in the journey of this lyffe be incumbred
wyth many ennemies, which in the way assayle us, yet fyght
we not wyth out fruite. For this continuall battaill which we
fight against synne, deathe, and hell, is a most infallible
argument, that God the Father, mindfull of his promise made
unto us in Christ Iesu, doth not only gyve us motions and
¹ As Judas, Simon Magus, Hyme-
neus, Alexander, Philetus.-(Marg.
note.)
2 The fruit of Baptisme standeth in
two points, mortification and regene-
ration.—(Ib.)
OF BAPTISM.
189
courage to resist theim, but also assurance to overcome and ob-
teine victorie."
y
u 1 Cor. 15. g.
Osee 13. d.
Heb. 2. d.
* x
Job 16. d.
Josue 1. b.
Hebr. 8. c.
Wherfore, dearly beloved, it is not only of necessitie that
we be once baptised, but also it moch profiteth oft to be pre-
sent at the ministration therof; that we beinge putt in minde
of the league and covenant made betwxit God and us, that Deut. 6. a.
he wilbe our God, and we his people, he our Father, and we
his children, may have occasion as wel to trye our lives past y Jere. 31. f.
as our present conversation, and to prove our selves, whether
we stand fast in the faithe of God's elect, or contrariwise have
strayed from him through incredulitie and ungodly lyvinge; z Ephe. 4. e.
wherof if our consciences do accuse us, yet by hearing the lov-
ing promises of our heavenly Father, (who calleth all men to
mercie by repentance, ª) we may from hensforthe walke more a Ezech. 18.
warely in our vocation.
b
Z
c
Col. 3. b.
Heb. 1. b.
Act. 11. c. 33.
2 Peter 3.b.
Deu. 4. d. 6. a.
Luc. 12. a.
Moreover, ye that be fathers and mothers may take hereby
moste singular comfort, to se your children thus receyved in to
the bosome of Christes congregation, wherby you are daily ad-
monished that ye norishe and bring up the children of God's
favor and mercye, over whom his fatherly providence watcheth
continually. Which thing, as it oght greatly to rejoyse you, b Matt. 18. b.
(knowing that nothing can chaunce unto them wythout his good
pleasure,) so oght it to make you diligent and carefull to nur- Matt. 6. d.
ture and instruct them in the true knowledge and feare of God. ad Deu. 4. b. 6. a.
Wherin if you be negligent, ye do not only injurie to your own
children, hydinge from them the good will and pleasure of e 1 Sam. 2. f.
Almyghtie God their Father, but also heape damnation upon
your selves, in sufferinge his children, boght wyth the bloode
of his deare Sonne, so trayterously (for lack of knowledge) to
turne backe from him.' Therfore it is your duety, with all dili-
gence, to provide that your children, in tyme convenient, be in-
structed in all doctrine necessarie for a true Christian, chiefe- f Gen. 19. c.
ly that they be taught to rest upon the justice of Christ Jesus
e
¹ What danger hangeth over those
parents, which neglect the bringing
f
up their children in godlines.—(Marg.
note.)
11. c.
Ephe. 6. a.
4 King. 2 d.
Deut. 32. g.
190
OF BAPTISM.
a Gal. 3. d.
1 Peter 1. a.
c.
2 Cor. 5. d.
Rom. 8. c.
alone,¹ and to abhorre and flee all superstition, Papistrie, and
idolatrie. Finally, to the intent that we may be assured, that
you the father and the suretie consent to the performance
hereof, declare here before God and the face of his congrega-
tion, the somme of that faith wherein you beleve, and will in-
struct this childe.
Then the Father, or in his absence the God-father, shal rehearse the Articles
of his faithe; which doone, the Minister exhorting the people to praye,
sayeth in this manner, or such like, keeling:2
b
ALMIGHTIE and everlasting God, which of thy infinite mercie
and goodnes hast promised unto us that thow wilt not only be
our God, but also the God and Father of our children: we
beseche thee, that as thou hast vouchesaved to call us to be
partakers of this thy great mercie in the felowshipe of faithe, a
b Rom. 3. d. 4. c. so it may please thee to sanctifie with thy Sprite, and to re-
ceive in to the number of thy children this infant, whom we
shall baptise according to thy Woord, to the end that he com-
ming to perfite age, may confesse thee only the true God, and
whome thow hast sent Jesus Christ, and so serve him, and be
profitable unto his churche in the whole course of his life; that
after this life be ended, he may be broght as a lyvely member
of his body unto the full fruition of thy joyes in the heavens,
where thy Sonne our Christ raigneth, world wythout end. In
whose name we pray as he hathe taught us:
Ephe. 2. d. 3. b.
c Matt. 28. d.
Mar. 16. c.
Act. 2. f.
d Rom. 10. b.
John 17. a.
e Rom. 12. h.
1 Cor. 12. a.
2 Thes. 5. c.
f 1 Cor. 2. e.
Rom. 6. d:
Tit, 3. b.
a Matt. 28, d.
Mark 16. c.
Act. 2, f.
Our Father, &c.
е
d
f
When they have prayed in this sort, the Minister requireth the child's name,
which knowen, he saith:
N., I baptise thee in the name of the Father, of the Sonne,
and of the Holy Ghoste."
'The true use of the Catechisme,
to the execution wherof the fathers
and godfathers bind theim selves.-
(Marg. note.)
2 In the edition 1562, the word
"kneeling," is omitted.
OF THE LORD'S SUPPER.
191
b
a
1 Peter 2. b.
Osee 2. d.
2 Pet. 2. d.
Ephe. 2. d.
And as he speaketh these words, he taketh water in his hand and layeth it
upon the childes forehead: which done, he giveth thanckes as followeth :
FORASMOCHE, most holy and mercifull Father, as thow doest
not only beawtifie and blesse us wyth common benefits, like
unto the rest of mankinde, but also heapest upon us moste
abundantly rare and wonderfull gyftes; of dutye we lyft up a Ephe. 2. b. a.
our eyes and mindes unto thee, and gyve thee most humble
thankes for thy infinite goodnes, which haste not only nombred
us emongest thy sainctes, but also of thy free mercie doest b 1 Peter 2. b.
call our children unto thee, markinge theim wyth thys Sacra-
ment as a singuler token and badge of thy love. Wherfore
moste loving Father, thogh we be not able to deserve this so
greate a benefite, (yea, if thow wouldest handle us according
to our merits, we shuld suffer the punishement of eternall e Rom. 2. a.
deathe and damnation,) yet for Christes sake we beseche thee,
that thou wilt confirme this thy favor more and more towards
us, and take this infant into thy tuition and defence, whom we
offer and present unto thee wyth common supplications, and
never suffer him to fall to such unkindes, wherby he shuld lose
the force of this baptisme, but that he may perceyve thee con- a 2 Cor. 6. d.
tinually to be his mercifull Father, throgh thy Holy Spirite
working in his hart, by whose divine power he may so prevayle
against Satan, that in the end, obteyning the victorie, he may
be exalted into the libertie of thy kingdome.
C
d
Jere. 3. g.
Isa. 40. b.
Luk. 17. c.
THE MANER OF THE LORDES SUPPER.
The day when the Lordes Supper is ministered, which commonlye is used
once a monthe, or so oft as the Congregation shall thinke expedient, the
Minister useth to saye as followeth :
LET us marke, deare Bretherne, and consider how Jesus Christ
did ordayne unto us his Holy Supper, according as S. Paule
192
OF THE LORD'S SUPPER.
a Joli. 6. g.
maketh rehearsall in the 11. chapter of the First Epistle to the
Corinthians:
"I have," saith he, "receyved of the Lorde that which I
have delivered unto you, (to witt,) that the Lorde Jesus,
the same night he was betrayed, toke breade, and when he
had geven thankes, he brake it, sayinge, Take ye, eate ye,
this is my bodie which is broken for you; doo you this in re-
membrance of me. Likewise after supper, he toke the cuppe,
sayinge. This cuppe is the newe Testament or covenant in my
bloude, doo ye this so ofte as ye shall drinke therof, in remem-
brance of me. For so ofte as you shal eate this bread and
drinke of this cuppe, ye shall declare the Lordes deathe untill
his comminge. Therfore, whosoever shall eate this bread, and
drinke the cuppe of the Lorde unworthelye, he shalbe giltie of
the bodye and bloud of the Lord. Then see that every man
prove and trye hym selfe, and so let hym eate of this bread and
drinke of this cuppe; for whosoever eateth or drinketh unwor-
thelye, he eateth and drinketh his owne damnation, for not
havinge due regarde and consideration of the Lordes bodye."
This done, the Minister proceadeth to the exhortation.
DEARELY beloved in the Lorde, forasmoch as we be nowe as-
sembled to celebrate the holy Communion of the body and bloud
of our Saviour Christ, let us consider these woordes of S. Paule,
how he exhorteth all persons diligently to trye and examine
them selves before they presume to eate of that bread and
drinke of that cuppe. For as the benefite ys great, if with a
truly penitent hart and lively faith we receyve that holy sacra-
ment, (for then we spiritually eate the fleshe of Christ and
drinke his bloude, a then we dwell in Christ and Christ in us,
we be one with Christ and Christ with us,) so is the daunger
great if we receyve the same unworthely, for then we be giltie
of the bodye and bloud of Christ our Saviour, we eate and
drinke our own damnation, not considering the Lordes bodye;
OF THE LORD'S SUPPER.
193
we kindle Godes wrath against us, and provoke him to plague
us with diverse diseases and sundry kindes of death.
b
Therfore if any of you be a blasphemer of God, an hinderer b Gal. 3. d.
or slaunderer of his Worde, an adulterer, or be in malice or
envie, or in any other grevous cryme, bewaylle your synnes,
and come not to this holy Table, lest after the takynge of this
holy sacrament, the Divell entre into you as he entred into
с
Judas, and fill you full of all iniquities, and bring you to c Joan 13 d.
destruction bothe of bodye and soule.
Judge therfore your selves, Bretherne, that ye be not judged
d
e
Titus 2. c.
Act. 4. c.
1 Pet. 2. a.
Gal. 1. d.
of the Lord; repent you truly for your synnes paste, and have d Matth. 3. c.
a lyvely and stedfast fayth in Christ our Saviour, sekinge onely
your' salvation in the merites of his death and passion, from e
hensforth refusinge and forgettinge all malice and debate, with f
full purpose to live in brotherly amytie and godlye conversa-
tion all the dais of your lyfe.
f
And albeit we fele in ourselves muche frailtie and wretched-
nes, as that we have not our faith so perfite and constant as we
ought, being many tymes readye to distruste² Godes goodness
g
1 Cor. 14. d.
Ephe. 4. a. d.
through our corrupt nature, and also that we are not so through- g Rom. 7. d.
lye geven to serve God, neyther have so fervent a zeale to set
forth his glory as our duetye requireth, felinge still such rebellion
h
k
i
k
Heb. 8. d.
Jere. 31. f.
Isa. 59. d.
Rom. 7. c. d.
Phil. 1. a.
2 Cor.
in our selves, that we have nede dayly to fight against the lustes
of our fleshe; yet, nevertheles, seing that our Lorde hath dealed à Gala. 5. c.
thus mercifully with us, that he hath printed his Gospell in our
hartes, i so that we are preserved from falling into desperation
and misbeliefe; and seing also he hath indued us with a will
and desire to renownce and withstand our own affections, with
a longing for his righteousenes and the keping of his com-
maundementes, we may be now right well assured, that those
defautes and manifolde imperfections in us, shalbe no hinder-
ance at all against us, to cause him not to accept and impute
us as worthie to come to his spirituall Table. For the ende of
our comming thyther is not to make protestation that we are
¹ In edit. 1561, erroneously "our."
VOL. IV.
N
2 Ib. "instructe."
194
OF THE LORD'S SUPPER.
1 Luk. 18. c.
m Ephes. 2. a.
Luk. 18. c.
n Joan. 6. f.
upright and juste in our lives,' but contrariwise, we come to
seke our life and perfection in Jesus Christ, acknowledging in
the meane tyme, that we of our selves be the children of wrath
and damnation.m
Let us consider, then, that this Sacrament is a singuler me-
dicine for all poore sicke creatures, a comfortable helpe to
weake soules, and that our Lord requireth no other worthi-
nes on our parte, but that we unfaynedly acknowlege our
noghtines and imperfection. Then to the end that we may be
worthy partakers of his merites and moste comfortable benefits,
(which ys the true eatinge of his fleshe, and drinkinge of his
bloud,") let us not suffer our mindes to wander aboute the con-
sideration of these earthlie and corruptible thynges (which we
see present to our eies, and fele with our handes,) to seeke Christ
bodely presente in them, as if he were inclosed in the breade or
wyne, or as yf these elementes were tourned and chaunged into
the substaunce of his fleshe and blood.¹ For the only waye to
dispose our soules to receive norishment, reliefe, and quickening
of his substance, is to lift up our mindes by fayth above all
thinges worldlye and sensible, and therby to entre into heaven,
that we may finde and receive Christ, where he dwelleth un-
o 1 Timo. 6. d. doutedlye verie God and verie man,° in the incomprehensible
glorie of his Father, to whome be all praise, honor, and glory,
now and ever. Amen.
a Math. 26. c.
Mark 14. C.
Luke 22. b.
1 Cor. 12. c.
a Apoc. 5. c.
2
The Exhortation ended, the Minister commeth doune from the pulpet, and
sitteth at the Table, every man and woman in likewise takinge their
place as occasion best serveth: then he taketh bread, and geveth thankes,"
either in these woordes followinge, or like in effect :
O FATHER of mercye, and God of all consolation, seinge all crea-
tures do knowlege and confesse thee as Gouverner and Lorde,
1 "Transsubstantiation, Transele-
mentation, Transmutation, and Trans-
formation, as the Papistes use them,
are the doctrine of divells."-(Marg.
a
note.) The marginal notes also occur
in the editions of 1561 and 1562.
2 "The true eatyng of Christ in the
sacrament.”—(Ib.)
OF THE LORD'S SUPPER.
195
:
b
a
Gala. 1. a.
Gen. 3. c.
Act. 4. c.
Apoc. 5..a.
Heb. 1. d.
it becommeth us, the workemanship of thyne own handes, at
all tymes to reverence and magnifie thy Godly Majestie: first, for
that thou haste created us to thyne own image and similitude; b Gen. 1. d.
but chieflye that thou haste¹ delivered us from that everlasting
death and damnation, into the which Satan drewe mankinde e Ephe. 2. b.
by the meane of synne, from the bondage wherof, neither man
nor angell was able to make us free; but thou, O Lord, riche
in mercie and infinite in goodnes, haste provided our redemp-
tion to stande in thy onely and welbeloved Sone, whom of verie
love thou didest give to be made man, lyke unto us in all
thynges, (synne except) that in his bodye he myght receive
the ponishmentes of our transgression, by his death to make
satisfaction to thy justice, and by his resurrection to destroye
hym that was auctor² of death; and so to reduce and bring
agayne life to the world,' frome which the whole offspringe of
Adame moste justly was exiled."
f
i
k
O
h
e
r
e
i
Joan. 3. c.
Hebr. 8. d.
f
Peter 2. d.
g Heb. 4. d. 7. d.
k
1
Isa. 43. d. 53. a.
Matt. 3. d. 17. a.
Heb. 8. d.
Hebr. 2. d.
Hier. 31. f.
Rom. 5. a.
John 6. e.
m Gene. 3. d.
Rom. 5. b.
o Ephe. 2. b.
p
17. a.
Joan. 6. d.
Eph. 2. b.
q Gene. 6. b.
Rom. 3. b.
Isa. 6. b.
Psal. 5. b. 14. a.
yet, Rom. 7. c.
r Math. 16. c.
1 Cor. 2. d.
Luk. 11. e.
Math. 10.
O Lord, we acknowlege that no creature ys able to compre-
hende the length and breadthe, the depenes and height, of
that thy most excellent love," which moved thee to shewe n Ephe. 3. c.
mercie where none was deserved; to promise and give life
where death had gotten victorie; P to receve us into thy grace
when we could do nothyng but rebell against thy justice.
O Lord, the blynde dulnes of our corrupt nature will not suffer
us sufficiently to waye these thy moste ample benefites;
nevertheles, at the commaundement of Jesus Christ our
Lorde, we present our selves to this his Table, (which he
hath left to be used in remembrance of his death untyll hys
comming agayne, ') to declare and witnes before the world that
by him alone we have receved libertie and life;" that by hym
alone thou doest acknowledge us thy children and heires; that
by hym alone we have entrance to the throne of thy grace;
that by hym alone we are possessed in our spirituall kinge-
dome, to eate and drinke at his Table; with whome we have
our conversation presently in heaven; and by whome our a Luk. 22. b.
Z
S
'In edit. 1561,"because thou hast.”
a
b
2 Ib. "author."
*
y
t
8 Math. 26. b. c.
Luk. 22. b.
u
y
1 Cor. 11. c.
Joan. 8. d.
Roin. 8. d.
Gala. 5. c.
1 Peter 1. b.
Ephe. 1. d.
Ephe. 2. d.
Rom. 3.
Ileb. 4. c.
z Math. 25. a.
Joan. 14. a.
Luk. 12. d.
Apoc. 2. a.
b Philp. 3. d.
Ephe. 2. b.
196
OF THE LORD'S SUPPER.
་
c Ephe. 1. b.
Apoc. 13. b.
d Rom. 3. c.
Ephe. 2. b.
Titus 3. b.
e Rom. 8. d.
a Matth. 20. c.
Mark 14. C.
b Luke 22. b.
1 Cor. 10 d.
c 1 Cor. 11. c.
Jolin 13. 14.
a 1 Cor. 10. d.
b Rom. 4. d.
c Joan 6. f.
d Luke 17. b.
e Gala, 5. b.
C
bodies shalbe reysed up agayne frome the dust, and shalbe
placed with him in that endles joye, which thow, O Father of
mercye, hast prepared for thyne elect, before the foundation of
the world was layde. And these moste inestimable benefites,
we acknowlege and confesse to have receaved of thy free mer-
cie and grace, by thy onely beloved Sonne Jesus Christ: for the
which therefore, we thy Congregation, moved by thy Holy
Sprito, render thee all thankes, prayse, and glorie, for ever
and ever.
e
d
a
This done, the Minister breaketh the breade, and delyvereth it to the people, "
who distribute and devide the same amongst theim selves," accordinge
to our Saviour Christes commandement, and in likewise geveth the
cuppe. Duringe the which tyme, some place of the Scriptures is read,
which doth lyvely set forth the death of Christ, to the intente that our
eyes and senses may not onely be occupied in these outwarde signes of
bread and wyne, which are called the visible woorde; but that our hartes
and myndes also may be fully fixed in the contemplation of the Lordes
death, which is by this holy Sacrament representede. And after the
action is done, he geveth thanckes, saying:
3
MOSTE mercifull Father, we render to thee all prayse, thankes,
and glorie, for that thou hast vouchsafed to graunt unto us
miserable sinners so excellent a gifte and threasor, as to re-
ceave us into the felowship and company of thy deare Sonne
Jesus Christ our Lorde; whome thou deliveredst to death for
us, and haste given hym unto us as a necessarie foode and
norishment unto everlastynge life.©
b
a
And now we beseche thee also, O heavenly Father, to graunt
us this request; that thou never suffer us to become so un-
kinde as to forget so worthy benefittes; but rather imprint
and fasten them sure in our hartes, that we may growe and
increase dayly more and more in true faithe, which continually
ys excersised in all maner of goode workes; and so moche
¹ In edit. 1561, "our body;" in the
edit. 1562," our bodies."
* In the Latin version 1556, "quam
d
e
hoc Sacramentum nobis graphice de-
lineat."
8 In the edit. 1561, &c., "treasure."
TO THE READER.
197
f
the rather, O Lord, confirme us in these perilous daies and
rages of Satan, that we may constantly stande and continewe Timo. 4. a
in the confession of the same to the advancement of thy glorye,"
which art God over all things blessed for ever. So be it.
The action thus ended, the people singe the 103 Psalm, "My soule, give laude,”
&c., or some other of thancks givynge: which ended, one of the blessings
before mencionede is recitede, and so they ryse from the Table, and
departe."
Ephe. 5, d.
2 Peter 3. a.
g Matth. 5. b.
1 Peter 2. b.
To the Reader.3
Ir parchaunce any wolde marvell why we followe rather this Order than any
other in the administration of this Sacrament, let him diligently consider,
that, first of all, we utterly renownce the error of the Papistes; secondly,
we restore unto the sacramentes theyr owne substaunce," and to Christe
his proper place. And as for the wordes of the Lordes Supper, we re-
hearce theym not bicawse they shuld chaunge the substaunce of the
bread or wyne, or that the repeticion therof, with the intent of the
sacrificer, should make the Sacrament (as the Papistes falselie beleve, but
they are read and pronownced, to teache us how to behave our selves in
this action, and that Christe might witnes unto our faithe, as it were with
his owne mowthe, that he hath ordayned these signes for our spirituall
use and comforte. Wee do first, therefore, examyne our selves, accordyng
to Saint Paul's rule, and prepare our myndes that we may be worthie
partakers of so high mysteries. Then takyng bread, wee geve thankes,
breake, and distribute it, as Christe our Saviour hath taught us. Fynally, a Mat. 28. c.
the ministration ended, we gyve thankes agayne, accordyng to his ex-
ample. So that without his woorde and warrante, there is nothýng in
this holy action attempted."
1 This refers to Sternhold's ver-
sion of the 103d Psalm, which is sub-
joined to the 1556 edition of the
"Forme of Prayers," &c.
? In the Latin version 1556, "His
ad finem perductis, accinitur ab uni-
verso coetu, modestissimo concentu,
Psal. 103 Benedic., &c., aut alius ali-
quis ejusdem momenti."
3 Ib. "Lectori Candido."
In the Edinburgh edition 1562,
"If so be that any wolde marvel."
"Why this Order is observed,
rather than any other."-(Marg. note,
in edit. 1561 and 1562.)
In the edit. 1562, "unto the Sa-
crament his owne substance."
7"Nothing attempted herein with-
out the expresse worde or example
of Christ."-(Marg. note, in edit. 1561
and 1562.)
1 Cor. 11. C.
Luk. 22. b.
199
THE FORM OF MARRIAGE.
a Heb. 13. a.
b Gene. 2. d.
Prov. 18. d.
c Ephe. 5. g.
d Gen. 2. d.
Mat. 19. a.
Mark 10. a.
2 Cor. 6. d,
THE FORME of Mariage.'
After the banes or contracte hathe byn publisshed thre severall dayes in the
Congregation, (to the intent that if any person have intereste or title to
either of the parties, they may have sufficient tyme to make theyr cha-
lenge,) the parties assemble at the begynning of the sermon, and the
Minister, at tyme convenient, saythe as followeth :
a
OF MARIAGE.
The Exhortation.
DEARLIE beloved Bretherne, we are here gathered together in
the sight of God, and in the face of his Congregation, to knytt
and joyne these parties together in the honorable estate of
Matrimony, which was instituted and auctorised by God hym
selff in Paradise," man beyng then in the state of innocencie.
For what tyme God made heaven and earth, and all that is in
theym, and had created and fasshoned man also after his owne
similitude and likenes, unto whome he gave rule and lordship
over all the beastes of the earth, fisshes of the sea, and fowles
of the ayre; he said, It is not good that man lyve alone; let us
make hym an helper like unto hym selff. And God brought a
faste sleape uppon hym, and toke one of his ribbes and shaped
Eva therof; doying us therby to understand, that man and
wife are one body, one flesshe, and one blood. Signifyinge also
unto us the mysticall union that is betwixt Christe and his
Churche; for the which cawse man leaveth his father and ino-
ther and taketh hym to his wife, to kepe company with her;
the which also he ought to love, even as owr Saviour loveth his
3
4
C
¹ In the Latin version 1556, "Ratio
Instituendi Matrimonii."
2 Ib. "Primum publicatio matrimo-
nii semel, bis ac iterum per Ministrum
in frequentia totius Ecclesiæ divulga-
tur, diversis temporum vicibus."
d
3"Heva," in edit. 1561 and 1562,
as well as in the Latin version.
4
"In Hebrewe, Man is called Isch,
and the Woman Ischa; wherby is wel
expressed the natural affinitie betwixt
Man and his Wife.”—(Marg. note.)
THE FORM OF MARRIAGE.
199
Churche, that is to say, his electe and faithfull congregation, e John 17. b.
for the which he gave his liffe.
Rom. 5. a.
Hebr. 9. d.
1 Peter 3. d.
Col. 3. c.
1 Peter 3. a.
1 Cor. 11. 2.
1 Tim. 2. d.
1 Cor. 7. g.
Mat. 19. a.
And semblably also, it is the wives dewtie to studie to please
and obey her howsband,' servyng hym in all thynges that be f Ephe. 5. e.
godly and honeste; for she is in subjection, and under the go-
vernance of her howsband, so long as they contynew bothe
alyve. And this holie mariage, beyng a thynge most honor- g Rom. 7. a.
able, is of suche vertue and force, that therby the howsband
hathe no more right or power over his own bodie, but the
wyfe; and likewyse the wyfe hathe no power over her own
body, but the howsband; forasmoche as God hathe so knytt h 1 Cor. 7. a.
theym together in this mutuall societie to the procreation of
children, that they should bryng theym up in the feare of the
Lorde, and to the increase of Christes kyngdome. i
Wherfore, they that be thus couppled together by God,
can not be severed or put a parte, oneles it be for a season,
k
1 Peter 3. b.
i Ephe. 6. a.
2 Tim. 2 d.
with th'assent of bothe parties, to th'end to gyve theym k 2 Cor. 7. a.
selves the more ferventlie to fastyng and prayer; gyvyng dili-
gent hede, in the meane tyme, that their longe beyng aparte be
not a snare to bryng them into the daunger of Satan through
incontinencie. And therfore to avoyde fornication, every man
oughte to have his owne wyffe, and every woman her owne
howsband: so that so many as can not lyve chaste, are bownde
m
1 Cor. 7. b.
& 6. d.
2 Cor. 6. d.
Lev. 26. b.
by the commandement of God to mary,' that therby the holye 1 Matt. 19. b.
temple of God, which is our bodies, may be kept pure and un-
defiled. For synce owr bodies are now become the very m1 Cor. 3. c.
members of Jesus Christe, howe horrible and detestable a
thyng is it to make theym the members of an harlot! Every
one oght therfore to kepe his vessel in all purenes and holi-
nes; for whosoever polluteth and defileth the temple of God, n 1 Thess. 4.
hym will God destroye.°
n
Here the Minister speakethe to the parties that shalbe mariede, in this
wise:
I REQUIRE and charge you, as you will answer at the daye of
1 Peter 1. d.
Rom. 12. a.
Ephe. 5. d.
o 1 Cor. 3. d.
200
THE FORM OF MARRIAGE.
a 1 Cor. 4. a.
Matt. 7. a.
Rom. 2. a.
a Col. 3. d.
1 Peter 3. b.
Matt. 19. c..
1 Cor. 7. b.
Mala. 2. d.
judgement, when the secretes of all hartes shalbe disclosed, ª
that if either of you do knowe any impediment whie ye may
not be lawfully joyned together in matrimony, that ye confesse
it; for be ye well assured, that so many as be coupled other-
wise then Godes Woorde dothe allowe, are not joyned together
by God; neyther is theyr matrimony lawfull.
If no impediment be knowen,' then the Minister sayeth:
I TAKE you to wittenes that be here present, besechyng you all
to have good remembraunce hereof; and moreover, if there be
any of you which knoweth that either of these parties be con-
tracted to any other, or knoweth any other lawfull impediment,
let theym nowe make declaration therof.
If no cawse be alleaged, the Minister procedith, sayinge:
FORASMUCHE as no man speaketh agaynste this thynge, you,
N., shall proteste here before God and his holy congregation,
that you have takyn, and are now contented to have N., here
present, for your lawfull wyfe and spowse; promisyng to kepe
her, to love and intreate her in all thynges accordyng to the
dewtie of a faythfull howsband, forsakyng all other durynge
her lyfe; and briefelie, to lyve in a holy conversation with her,
kepynge faythe and trewthe in all poyntes, according as the
Worde of God and his holie Gospell dothe commaunde.
a
The Answere.
EVEN So I take her before God, and in presence of this his
Congregation.
'In the editions 1561 and 1562:
"If no impediment be by them de-
clared, then the Minister saith, to the
whole Congregation." So also in the
Latin version of 1556: "Si nihil im-
pedimenti objiciatur, tum Minister
his verbis compellat populum."
2 In the later copies, "witnes,"
"witness."
1
THE FORM OF MARRIAGE.
201
The Minister to the Spowse also sayethe:
You, N., shall proteste here before the face of God, in the pre-
sence of this holy congregation, that ye have takyn, and are
now contented to have, N., here present, for your lawfull hows-
band; promisynge to hym subjection and obedience,ª forsakyng a 1 Cor. 11. a.
all other duryng hys lyfe; and fynallie, to lyve in a holy con-
versation with hym, kepinge faithe and truethe in all poyntes, Ester 1. d.
as Godes Worde doth prescribe.
The Answere.
EVEN So I take hym before God, and in the presence of this his
congregation.
[The Minister then sayeth :]¹
GIVE diligent care to the [words of the] Gospell, that ye may
understande how our Lorde wolde have this holy contracte
kept and observed; and how sure and faste a knott it is,
which may in no wyse be lowsed, accordyng as we be taughte
in the 19. chapter of S. Mathewes Gospell:-
Ephe. 5. c.
Col. 3. c.
1 Tim. 2. d.
1 Peter 3. a.
"The Pharisies came unto Christe to tempte hym and to Math. 19.
grope his mynde, sayinge, Is it lawfull for a man to put away
his wife for every lighte cawse? He answered, sayinge, Have
ye not read, that He which created man at the begynnynge,
made theym male and female? sayeng, For this thyng shall
man leave father and mother, and cleave unto his wife, and they
twayne shalbe one flesshe; so that they are no more two, but
are one flesshe. Lett no man therfore put asonder that which
God hathe cowpled together."
If ye beleve assuredlie these woordes which owr Lorde and
Saviour did speake, (accordyng as ye have hard them now re-
hearsed owte of the holy Gospell,) then may you be certayne,
that God hathe evyn so knytt you together in this holy state
of wedlocke. Wherfore applie your selves to lyve a chaste and
'This line is omitted in the edit. 1556 and 1561.
202
VISITATION OF THE SICK.
holie lyfe together, in godlie love, in Christian peace, and good
example; ever holdinge faste the band of charitie withowte any
breache, kepinge faithe and trueth th'one to the other, even as
Godes Woorde dothe appoynte.
Then the Minister commendeth theym to God, in this or suche like
sorte:
THE Lorde sanctifie and blesse you; the Lorde powre the riches
of his grace uppon you, that ye may please hym, and lyve to-
gether in holy love to youre lyves ende. So be it.
Then is songe the 128 Psalme, "Blessed are they that feare the Lorde," &c.,'
or some other, appertaynyng to the same purpose.
THE VISITATION OF THE SICKE.ª
BECAWSE the Visitation of the Sicke is a thyng verie necessa-
rie, and yet notwithstandyng, it is hard to prescribe all rules
appertaynyng therunto, wee refer it to the discretion of the god-
lie and prudent Minister; who, accordinge as he seethe the
pacient affected, either may lift hym up with the swete pro-
messes of Godes merey through Christe, if he perceive hym
moche afrayde of Godes thretenynges; or contrarie wise, if he
be not towched with the felinge of his synnes, may beate hym
downe with Godes justice. Evermore like a skilfull phisition,
framyng his medicine accordyng as the disease requireth; and
if he perceyve hym to wante any necessaries, he not onelie re-
leveth hym accordyng to his abilitie, but also provideth by
others that he may be furnissed sufficiently. Moreover, the
partie that is visited, may, at all tymes, for his comforte,
sende for the Minister; who dothe not onelie make prayers
for hym there presentlie, but also, if it so requyre, commend-
eth hym in the publique prayers to the Congregation.
¹ Sternhold's version of this Psalm
is included in the edit. 1556.
2 In the Latin version, "De invi-
sendis ægrotis."
C
OF DISCIPLINE.
203
OF BURIALL.¹
1
THE corps is reverently brought to the grave, accompagnied
with the Congregation, withowte any further ceremonies;
which beyng buriede, the minister goeth to the church, if it
be not farre of, and maketh some comfortable exhortacion to
the people, towchyng deathe and resurrection.
THE ORDER OF THE ECCLESIASTICALL DISCIPLINE.
3
As no Citie, Towne, howse, or familie can maynteine their estate
and prospere without policie and governaunce, so the Churche
of God, which requireth more purely to be governed then any
citie or familie, can not without spirituall Policie and ecclesias-
ticall Discipline continewe, encrease, and florishe.
a
And as the Word of God is the life and soule of this Churche,
so this godlie ordre and discipline is as it were synewes in the
bodie, which knit and joyne the membres together with decent
order and comelynes. It is a brydle to staye the wicked frome
their myschiefes. It is a spurre to pricke forward suche as be
slowe and necligent; yea, and for all men it is the Father's rodde
ever in a readines to chastice gentelye the fautes committed, and
to cawse theym afterward to lyve in more godlie feare and reve-
rence. Finallye, it is an ordre left by God unto his Churche,
wherby men learne to frame their wills, and doinges, accordinge
to the lawe of God, by instructing and admonishinge one an
other, yea, and by correctinge and ponishinge all obstinate
rebells, and contemners of the same.
4
1 In the Latin version, 1556, "De
Sepultura."
2 In edit. 1561, "ceremonie."
8 "The necessitie of Discipline."-
(Marg. note.)
"What Discipline is."—(16.)
a Ephe. 5. f.
204
OF DISCIPLINE.
b Ephe. 5. f.
c 1 Cor. 5. b.
Gal. 5. b.
d 2 The. 3. b.
1 Cor. 5. c.
e Matt. 18. b.
Luc. 17. a.
Jam. 5. d.
Lev. 19. d.
2 Thes. 3. d.
b
1
There are three cawses chiefly which move the Churche of
God to the executinge of Discipline. First, that men of
evell conversation be not nombred amongest God's childrene
to their Father's reproche, as if the Churche of God were a
sanctuary for naughtie and vile persons. The second respect
is, that the good be not infected with compagnyinge the
evell; which thinge S. Paule forsawe when he commaunded
the Corinthians to banishe frome amongst theym the inces-
tuous adulterer, sainge, "A litle leavyn maketh sowre the
whole lump of dowe." The third cawse is, that a man thus
corrected, or excommunicated, might be ashamed of his faut, a
and so through repentance come to amendement; the which
thinge the Apostole calleth, "deliveringe to Satan, that his
soule may be saved in the day of the Lord;" meaning that he
might be ponished with excommunication, to the intent his
soule shuld not perishe for ever.³
C
e
First, therfore, it is to be noted, that this censure, correc-
tion, or Discipline, is either private or publike; private, as if
a man committ either in maners or doctrine against thee, to
admonishe hym brotherly betwixt him and thee. If per-
chaunce he stubburnely resist thy charitable advertisementes,
or els by contynuance in his faut declare that he amendeth
not; then, after he hath bene the second tyme warned in
presence of two or three witnesses, and continueth obstinately
in his error, he oght, as our Savior Christ commaundeth, to
be disclosed and uttered to the Church, so that accordinge
to publike Discipline, he either may be receyved through re-
pentance, or els be ponished as his faut requireth.
4
And here, as towchinge private Discipline, thre thinges
are to be noted. First, that our admonitions procede of a
godly zeale and conscience, rather sekinge to wynne our bro-
ther then to slaunder him. Next, that we be assured that his
"For what causes it ought to be
used."-(Marg, note.)
* In the edit. 1556, "adultether."
3 «The order of procedinge in pri-
vate discipline.”—(Marg. note.)
4 " Publicke Discipline.”—(Ib.)
What thinges are to be observed
in private Discipline.”—(Ib.)
OF DISCIPLINE.
205
faut be reprouvable by God's Woord. And finally, that we
use suche modestie and wisdome, that if we somewhat dout of
the matter wherof we admonishe hym, yet with godly exhorta-
tions he may be broght to the knowlage of his faut. Or if the
faut apperteyne to many, or be knowen of divers, that our
admonition be done in presence of theym.
Briefly, if it concerne the whole Churche, in such sorte that
the concelinge therof might procure some daunger to the same,
that then it be uttered to the Ministers and Seniors, to whome
the policie of the church doth apperteine.
Also in publike Discipline,' it is to be observed that the
Ministerie pretermit nothinge at any tyme unchastised with.
one kind of ponishement or other. If they perceyve any
thinge in the Congregation, either evyll in example, sclaun-
derous in maners, or not besemynge their profession; as if
there be any covetous personne, any adulterer, or fornicator,
forsworne, thief, briber, false witnes-bearer, blasphemer,
dronkarde, slaunderer, usurer; any person disobedient, sedi-
tious, or dissolute; any heresie or sect, as Papisticall, Ana-
baptisticall, and such like: briefly, what so ever it be that
might spott the Christian congregation, yea, rather what so f Ephe. 5. f.
ever is not to edification, oght not to escape either admoni-
tion or ponishement.
f
And becawse it happeneth sometyme in the Churche of
Christ, that when other remedies assayed proffitt nothinge,
they must procede to the Apostolicall rodd and correction
as unto Excommunication," (which is the greatest and last
ponishement belonginge to the spirituall Ministerie); it is
ordeyned, that nothinge be attempted in that behalf with
out the determination of the whole Churche: wherein also they
must be ware and take good heede,³ that they seme not more
readie to expell frome the Congregation then to receyve againe
1 "Of publike Discipline, and of the
end therof."-(Marg. note.)
2 "Excommunication is the last
remedie."—(16.)
"Rigor in ponishements ought to
be avoyded."—(16.)
206
OF DISCIPLINE.
those in whome they perceyve worthie frutes of repentance to
appeare. Neither yet to forbyd hym the hearinge of sermons,
which is excluded frome the sacraments, and other duties of the
Churche, that he may have libertie and occasion to repent.
Finally, that all ponishementes, corrections, censures, and ad-
monitions, stretche no farther then God's Woorde,' with mer-
cie, may lawfully beare."
2
憨
​MATTH. XV.
They worshipe me in vayne, teachinge doctrine which is men's
traditions.
REVELAT. XVIII.
Come forthe of Babylon my people, that ye be not partakers
of her synnes, nor receyve of her plagues, for her synnes
are gone up to heaven, and God hath remembred her
wickednes.
1 "God's Woord is the onely rule of
discipline.”—(Marg. note.)
2 In the Latin version 1556, this
division is entitled, "De Disciplina
seu Animadversione Ecclesiastica,”
followed by "De Eligendis Ministris"
"De Conscribendis Pastoris For-
mula"-"De Officio atque Electione
Seniorum "-"De Diaconis, horum-
que Officio ac Electione"-"De Mi-
[The next portion of the volume,
printed in 1556, has this title: "ONE
AND FIFTIE PSALMES OF DAVID IN ENG-
LISHE METRE, wherof 37. were made
by Thomas Sterneholde: ad the rest
by others. Cōferred with the He-
brewe, and in certeyn places correct-
ed as the text and sens of the Pro-
phete required." (Same woodcut de-
vice as on the title-page, but no im-
print or date.) Ends on p. 159, the
Psalmes, as usual, being set to musick,
as described at page 166, note 2.
nistris Conventu" and "De Scrip-
turis Interpretandis." These corre-
spond with the English text at pages
174-179. At the foot of the last page
(p. 80) is added, “His adjicere sole-
mus Psalmos Anglico traductos ac
Genevensem Catechismum, quem tam
Latine toties æditum non necesse pu-
tavimus hoc loco attexere. Tiλos."
Then follows the third portion, with
this title: "THE CATECHISME OR MAN-
NER to teache children the Christian
religion, wherin the Minister demand-
eth the question, and the childe mak-
eth answere. Made by the excellent
Doctor and Pastor in Christes Churche,
Iohn Caluin. (The same device re-
peated). BY IOHN CRESPIN.
M.D.LVI," pp. 167.
M.D.LVI," pp. 167. The following
Prayers, &c., commence on page 156,
The woodcut device is repeated with
the colophon infra page 214.]
MORNING PRAYER.
207
A FOURME OF PRAYERS TO BE USED IN PRIVAT HOUSES, EVERY
MORNINGE AND EVENYNGE.¹
Morninge Prayer.
1
ALMIGHTIE God and most mercifull Father, we do not present
our selves here before thy Majestie trusting in our owne me-
rites or worthynes, but in thy manifold mercies, which hast a Daniel 9. e.
promised to heare our Prayers, and graunt our requestes which
a
we shall make to thee in the name of thy beloved Sonne Jesus
с
Christ our Lord:" who hath also commaunded us to assemble b Joh. 16. e.
our selves together in his name, with ful assurance that he c Matt. 18. c.
wyll not onely be amongst us, but also be our mediator and
d
advocate towards thy Majestie, that we may obteyne all a 1 Tim. 2. b.
thinges which shall seme expedient to thy blessed wyll for our
e
necessities. Therfore we beseche thee, most mercifull Father, e 1 Joh. 3. d.
to tourne thy lovynge contenance towardes us, and impute not
unto us our manyfold synnes and offences, wherby we justely f Psal. 32. a.
deserve thy wrath and sharpe punishement, but rather receyve
f
g
us to thy mercye for Jesus Christes sake, acceptinge his death
and Passion as a juste recompence for all our offences, in g 1 Joh. 2. a.
whome onely thow art pleased, and through whome thow canst
not be offended with us. And seinge that of thy great mercies
we have quietly passed this night, graunt, O heavenly Father,
that we may spend and bestowe this day wholy in thy service,
so that all our thoghtes, wordes, and deedes may redounde to
the glorie of thy name, and good ensample to all men, who a Col. 3. c.
seinge our good workes may glorifie thee our heavenly Father
And forasmoche as of thy mere benevolence and love thow
haste not onely created us to thyne owne similitude and lyke-
h
The following Prayers are sub-
joined in the edition of 1556, at the
end of Calvin's Catechism. In that
of 1561, two of the Prayers are re-
2
peated; the Forms, &c., being added
as a separate sheet, marked aa, with-
out pagination: See note at page 154.
2 In the later copies, "of thy favour."
208
MORNING PRAYER.
i Gen. 1. d.
k Luk. 17. a.
1 Gal. 5. d.
m Act. 10. e.
1 Tim. 2. a.
n Rom. 10. d.
o Rom. 16. e.
p 2 Tim. 3. a.
q Matt. 7. c,
i
k
nes, but also haste chosen us to be heyres with thy dere Sonne
Jesus Christ of that immortall kingdome which thow prepar-
edst for us before the beginnyng of world. We beseche thee
to encrease our faith and knowlage, and to lighten our hartes
with thy Holy Spirite, that we may in the meane tyme lyve in
godly conversation and integritie of lyfe; knowinge that idola-
ters, adulterers, covetous men, contentious persons, dronkardes,
glotons, and suche lyke, shall not inherite the kingdome of
God.¹
(*) And becawse thou haste commaunded us to pray one for
another, we do not onely make request, O Lord, for our selves
and theym that thow hast already called to the trew under-
standinge of thy heavenly wyll, but for all people and nations
of the World,m who as they knowe by thy wonderfull workes
that thow arte God over all, so they may be instructed by thy
Holy Spirite to beleve in thee their onely Saviour and Redemer.
But forasmoche as they can not beleve except they heare," nor
can not heare but by preaching, and none can preache except
they be sent; therfore, O Lord, rayse up faithfull distributers
of thy mysteries, who settinge a parte all worldely respectes,
may bothe in theyr lyfe and doctrine onely seke thy glorie.
Contrarely confownd Satan, Antechrist, with all hyrelinges and
Papistes,' whome thow hast already cast off into a reprobate
sense, that they may not by sectes, schismes, heresies, and
errors, disquiet thy lytle flocke.
૧
And becawse, O Lord, we be fallen into the latter days and
daungerous tymes, wherin ignorance hath gott the upper
hand, and Satan with his ministers seeke by all meanes to
quenche the light of thy Gospell, we beseche thee to mayn-
tayne thy cawse against those raveninge wolves, and
strengthen all thy servantes, whome they kepe in pryson and
bondage. Let not thy longe sufferinge be an occasion either
to encrease theyr tyrannye or to discorage thy childrene;
nether yet let our synnes and wickednes be a hinderance to
¹ So in edit. 1562; in that of 1561, the words " and Papistes," are omitted.
り
​PRAYER BEFORE MEALS.
209
t
$
Matth. 11. e.
thy mercies, but with spede, O Lord, consider these great
miseries; and¹ chieflye the afflictions of our Contrie, which
once florished through thy mercies, and nowe for contempt of
thy Worde is plagued accordinge to thy judgement. Alas, r Amos 8.
Lord, mayst thow not be intreated? Shall we thus be left in
dispayre? Shall all the world laugh at our shame for ever? s Psal. 77. b.
Truthe it is, Lord, that we were more then sufficiently warned
of this thy vengeance to come, both by thy Worde and exem-
ples of others. For thy people Israell many tymes by their
synnes provoked thyne anger, and thow ponishedest theym by t Exo. 32. a.
thy juste judgement; yet thogh theyr synnes were never so
grevous, if they once returned from their iniquitie, thow re-
ceyvedst theym to mercie." We therfore, most wretched syn- u Esa. 37. a.
ners, bewayle our manyfolde synnes, and earnestly repent us
for our former wickednes and ungodly behavyor towardes thee;
and wheras we can not of our selves purchase thy pardon, yet
we humbly beseche thee, for Jesus Christ sake, to shewe thy
mercies upon us, and restore us agayne to thy favour. Graunt
us, deare Father, these our requests, and all other thinges ne-
cessarie for us, and thy whole Churche, according to thy promes
in Jesus Christe our Lorde: In whose name we beseche thee as
he hath taught us, saying:
OUR Father, &c.
A Prayer to be sayd before Meales."
X
ALL thinges depende upon thy providence, O Lord, to receyve
at thy handes due sustenance in tyme convenient. Thou gev-
est to theym, and they gather it; thou openest thy hand, and
they are satisfyede with all good thinges.
a
O heavenly Father, which arte the fountayne and full trea-
sure of all goodnes, we beseche thee to shewe thy mercies upon
¹ In the edit. 1562, this part is quite
changed; and in that of 1561, all that
follows, to the words, "For thy peo-
ple," &c., is omitted.
VOL. IV.
"In the edition 1561, some other
forms of Thanksgivings are added,
which will afterwards be inserted.
x
Rom. 7. d.
Luk. 17. c.
2 Cor. 3.
a Psal. 104.
210
THANKSGIVING.
b 1 Tim. 4. b.
c Tit. 2. c.
d Joh. 6 c. d.
e Jhon 6. e.
a Psal. 117.
b Col. 3. c.
c Rom. 8. c.
Tit. 3. b.
d 2 Tim. 1. b.
e 1 Joh. 2. a.
f 1 Tim. 2. b.
g 1 Cor. 1. b.
h Rom. 8, d.
b
C
us thy children, and sanctifie these giftes which we receyve of
thy mercifull liberalitie, grauntinge us grace to use theym
soberlie and purely accordinge to thy blessed will; so that
hereby we may acknowledge thee to be the Author and Gyver of
all good thinges; and above all, that we may remembre con-
tinually to seke the spiritual foode of thy Worde,ª wherwith
our soules may be norished everlastingly through our Saviour
Christ; who is the trewe breade of lyfe which came downe frome
heaven, of whome whosoever eateth shall lyve for ever, and
raigne with hym in glorie, worlde without ende. So be yt.
с
A Thankesgevinge after Meales.
LET all nations magnifie the Lord; let all people rejoyce in
praysinge and extollinge his great mercies. For his fatherly
kindnes is plentifully shewede forth upon us, and the trewth of
his promesse endureth for ever.ª
d
C
We render thankes unto thee, O Lord God, for the manifold
benefites which we contynually receyve at thy bountefull hande, b
not onely for that it hath pleased thee to feede us in this pre-
sent lyfe, gevinge unto us all thinges necessarie for the same,
but especially because thow haste of thy free mercies fashioned
us anewe into an assured hope of a farr better lyfe, the which
thowe hast declared unto us by thy holy Gospell. Therfore
we humbly beseche thee, O heavenly Father, that thow wylt
not suffer our affections to be so entangled or rooted in these
earthly and corruptible thinges, but that we may alwayes
have our mindes directed to thee on high, continually watch-
inge for the comminge of our Lord and Savyour Christ," what
tyme he shall appeare for our full redemptioun: To whom, with
thee, and the Holy Ghost, be all honor and glorie, for ever and
ever. So be it.
е
Evenynge Prayer.
f
h
O LORD GOD, Father everlastinge and full of pitie, we acknow-
ledge and confesse that we be not worthie to lyft up our eies
EVENING PRAYER.
211
18. c.
to heaven,ª muche lesse to present our selves before thy Majes- a Luk. 15. d.
tie with confidence that thow wilt heare our prayers and
grawnt our requestes, if we consider our owne deservinges;
for our consciences do accuse us, and our synnes witnes against
us, and we knowe that thow arte an upright judge, which doest
not justifie the sinners and wicked men, but ponishes the fautes
of all suche as transgresse thy commaundementes. Yet moste b Exod. 2. a.
mercifull Father, since it hath pleased thee to commaunde us to
call on thee in all our troubles and adversities, promesinge even c Psal. 50. c.
then to help us, when we fele our selves, as it were, swalloued
d
с
up of death and desperation, we utterly renounce all worldely a Psal. 18 a.
confidence, and flee to thy soveraigne bountie as our onely stay
and refuge; besechinge thee not to call to remembrance our
manifold synnes and wickednes, wherby we contynually pro- e Psal. 79. b.
voke thy wrath and indignation against us; neither our negli-
gence and unkindnes, which have neither worthely estemed,
nor in our lyves sufficiently expressed the swete comfort of thy
Gospell reveled unto us; but rather to accept the obedience and
death of thy Sonne Jesus Christ, who by offeringe up his bodie
in sacrifice once for all, hath made a sufficient recompence for f Hebr. 9. 10.
all our synnes. Have mercie therfore upon us, O Lord, and
forgive us our offences. Teache us by thy Holie Spirite that g Psal. 19. d.
we may rightlye waye theym, and earnestly repent for the same.
And so muche the rather, O Lord, becawse that the reprobate,
and suche as thow hast forsaken," can not prayse thee, nor call h Psal. 58. a.
upon thy name, but the repentinge harte, the sorowfull minde,
f
i
the conscience oppressed, hungringe and thirstinge for thy i Psal. 5. e.
grace, shall ever sett forthe thy prayse and glorie. And al- k Psal. 107. a.
beit we be but wormes and dust,' yet thow arte our Creator, 1 Psal. 12. a.
and we be the worke of thy handes; yea, thow arte our Father
m
and we thy children; thow arte our Shepherde and we thy m2 Cor. 6. b.
flocke; thow arte our Redemer and we the people whom thow
haste boght; thow arte our God and we thyn enheritance:
Correcte us not therfore in thyne anger," O Lord; neither n Jer. 10. b.
accordinge to our desertes ponishe us, but mercifully chastice
Psal. 6. a.
¡
212
A PRAYER.
o Eze. 18. d.
p Luke 12. e.
q Mat. 6. b.
r Luke 21. e.
us with a fatherly affection, that all the world may knowe that
at what tyme so ever a synner doth repent hym of his synne
from the bottome of his hart, thow wylt put away his wicked-
nes owt of thy remembrance, as thow haste promesed by thy
holy Prophete. (*)¹
Finally, forasmoche as it hath pleased thee to make the
night for man to rest in, as thow haste ordeyned hym the day
to travell, graunt, O deare Father, that we may so take our
bodely rest, that our soules may contynually watche for the
tyme that our Lord Jesus Christe shall appeare for our deliver-
ance owte of this mortall lyfe; P and in the meane season, that
we, not overcome by any tentations, fantasies, dreames, or
illusions,¹³ may fully set our mindes upon thee, love thee, feare
thee, and rest in thee. Furthermore, that our sleape be not
excessive or overmoche, after the insaciable desires of our
fleshe, but onely sufficient to content our weake nature, that
we may be better disposed to lyve in all godly conversation,
to the glory of thy holy name and profett of our brethren.
So be it.
Γ
a 3 King. 8. c.
A PRAYER MADE AT THE FIRST ASSEMBLIE OF THE CONGREGA-
TION, WHEN THE CONFESSION OF OUR FAITHE, AND WHOLE
Orders of THE CHURCH, WAS THERE RED AND APPROVED.
O LORD GOD ALMIGHTIE, and Father moste mercifull, there is
none lyke thee in heaven nor in earthe,a which workest all
thinges for the glorie of thy name and the comfort of thyne
elect. Thow dydst once make man ruler over all thy creatures,
b Gen. 1. d 2. b. and placed hym in the garden of all pleasures; but how soone,
alas, dyd he in his felicitie forget thy goodnes? Thy people
Israel, also, in their wealth dyd evermore runne astray, abus-
c Gen. 3. d.
d Exod. 23. b.
1 "This marke directeth us to that
part of the Morninge Prayer that is
for th'increase of the Gospell, which
also may be sayd here as tyme serv-
b
eth."-(Marg. note.)
C
d
* In the edit. 1561 and 1562, "not
overcomen by any fantasies, dreams,
or other temptations."
A PRAYER.
213
e
Proverb. 7. a,
inge thy manifold mercies; lyke as all fleshe contynually rageth
when it hath gotten libertie and externall prosperitie. But
suche is thy wisdome adjoyned to thy mercies, deare Father,
that thow sekest all meanes possible to brynge thy chyldrene
to the sure sense and lyvely feelinge of thy fatherly favor. e Ezech. 18. g.
And therfore when prosperitie wyll not serve, then sendest
thow adversitie, graciously correctinge all thy chyldren whome
thow receyvest into thy howshold.f Wherfore we, wretched f Hebr. 12. a.
and miserable synners, render unto thee most humble and
hartie thankes, that yt hath pleased thee to call us home to
thy folde by thy Fatherly correction at this present, wheras in
our prosperitie and libertie we dyd neglect thy graces offered
unto us. For the which negligence, and many other grevous
synnes whereof we now accuse our selves before thee, thow
mightest moste justly have gyven us up to reprobate mynds
and induration of our hartes," as thow haste done others. But g Rom. 1. d.
suche is thy goodnes, O Lord, that thow semest to forget all our
h
offences, and haste called us of thy good pleasure frome all n Esa. 47. d.
idolatries into this Citie¹ most Christianlye refourmed, to pro-
fesse thy name, and to suffer some crosse amongeste thy people
k
Acte 1. a.
for thy trewth and Gospell's sake; and so to be thy wytnesses i Matth. 5. a.
with thy Prophets and Apostles, yea, with thy dearely beloved k Luk. 24. g.
Sonne Jesus Christ our head, to whome thow dost begynne
here to fashon us lyke, that in his glorie we may also be lyke
hym when he shall appeare. O Lord God, what are we upon 1 1 Joh. 3. a.
whome thowe shuldest shewe this great mercye ?m O moste m Psal. 8. a.
lovynge Lord, forgyve us our unthankefulnes, and all our
synnes for Jesus Christ's sake. O heavenly Father, increase
thy Holy Spirit in us; to teache our hartes to cry Abba, deare
Father!" to assure us of our eternal election in Christ; to re- n Gal. 4. a.
vele thy wyll more and more towards us; to confirme us so in
thy trewthe, that we may lyve and dye therein; and that by
the power of the same Spirit, we may boldely gyve an accompts
of our faith to all men with humblenes and mekenes, that where
'The City of Geneva.
2 In edit. 1561, "an accountes."
2
1
214
A PRAYER.
o 1 Peter 3. c.
p Math. 18. d.
q Rom. 15. b.
as they backbyte and slaunder us as evyll doers, they may be
ashamed and once stopp their mowthes, seinge our good con-
versation in Christ Iesu," for whose sake we beseche thee, O
Lord God, to guyde, governe, and prosper this our enterprise
in assemblinge our Bretherne to prayse thy holie name. And
not onely to be here present with us thy children according to
thy promesse, but also mercifullie to assist thy like persecuted.
people, our Bretherne, gathered in all other places, that they
and we, consentinge together in one spirite and truethe, may
(all worldly respectes set a part) seke thy onely honor and
glorie in all our and their Assemblies. So be it.
p
વ્
.
1 Cor. 3.
No man can laye any other foundation then that
which is layed, even Iefus Chrift.

INTRATE PER
CTAMVIAM
ARC
Imprinted at Geneua, by Iohn
Crefpin. Anno. D. M. D. LVI.
the tenthe of february.
FAMILIAR EPISTLES.
M.D.LV.-M.D.LVIII.
CERTANE EPISTILLIS AND LETTERIS OF THE SERVAND of God
JOHNE KNOX, SEND FROME DYVERSE PLACES TO HIS
FRIENDIS AND FAMILIARIS IN JESUS CHRYST.
[Continued from Vol. III., page 402.]¹
XXVII.
TO HIS MOTHER, MRS ELIZABETH BOWES.
The wayis of man ar not in his awn power.
ALBEIT my jurney toward Scotland, belovit Mother, was
maist contrarious to my awn judgement, befoir I did inter-
pryse the same, yit this day I prais God for thame wha was
the cause externall of my resort to theis quarteris; that is, I
prais God in yow, and for yow, whome he maid the instru-
ment to draw me frome the den of my awin ease (yow allane
did draw me frome the rest of quyet studie) to contemplat
and behald the fervent thrist of oure brethrene, nyght and
day sobbing and gronyng for the breid of lyfe. Gif I had
not sene it with my eyis in my awn contrey, I culd not
have beleivit it. I praisit God when I was with yow, per-
ceaving that in the middis of Sodome, God had ma Lottis
than one, and ma faithfull dochteris than tua. But the fer-
vencie heir doith fer exceid all utheris that I have sene;
and thairfoir ye sall pacientlie beir, althocht I spend heir yit
1
2
1 It will be observed that this and
the next letter were written while
Knox was in Scotland, in the latter
part of the year 1555. All the letters
in this division, (XXVII.-XXXVII.)
are contained in Dr M'Crie's Ma-
nuscript volume.
Eyis, in the MS. usually written
"eis."
218
FAMILIAR EPISTLES.
sum dayis; for depart I can not, unto sic tyme as God quenche
thair thrist a litill. Yea, Mother, thair fervencie doith sa
ravische me, that I can not but accuse and condemp my sleuth-
full coldnes. God grant thame thair hartis desyre! And I pray
yow adverteis of your estait, and of thingis that have occurit
sence your last wrytting. Comfort your self in Godis promissis,
and be assureit, that God steiris up ma freindis than we be war
of. My commendationis to all in your company. I commit
yow to the protectioun of the Omnipotent.
In great haist, the 4. of November 1555."
Your Sone,
JOHNE KNOX.
XXVIII.
BELOVIT MOTHER,-With my maist hartlie commendatioun
in the Lord Jesus. Albeit I was fullie purpoisit to have visitit.
yow befoir this tyme, yit hath God laid impedimentis whilk I
culd not avoyd: thay ar suche as I dout not ar to his glorie,
and to the comfort of many heir. The trumpet blew the ald
sound thrie dayis together, till privat houssis of indifferent large-
nes culd not conteane the voice of it. God for Chryst his Sonis
sake grant me to be myndfull that the sobbis of my hart hath
not bene in vane, nor neglectit in the presence of his Majestie.
O! sueit war the death that suld follow sic fourtie dayis in
Edinbrugh, as heir I have had thrie. Rejoise, Mother, the tyme
of oure delyverance aprocheth; for as Sathan rageth, sa dois
the grace of the Halie Spreit abound, and daylie giveth new
testimonyis of the everlasting love of oure mercifull Father.
I can wryt na mair to yow at this present.
The grace of the Lord Jesus rest with yow. In haist, this
Monday.
Your Sone,
JOHNE KNOX.
In the MS., the explanatory note, "Frome Scotland," is added.
FAMILIAR EPISTLES.
219
XXIX.
TO MISTRESS LOCKE AND MISTRESS HICKMAN, MERCHANDIS
WYFFIS IN LONDOUN.
The Lord sall gather his dispersit.
DEIRLIE BELOVIT SISTERIS in our Saviour Jesus Chryst, as I
ceiss not to call for your continewance in the treuth of that
doctrine whilk anis ye haif professit, sa dar I not omit, besyd
my generall admonitioun unto the haill congregatioun (whilk,
I pray yow, reid and considder), particularlie also not onlie to
admonische yow, but evin in Chrystis bowellis to beseik yow,
not onlie to flie the present idolatrie, but also, with suche ex-
peditioun as God sall offer unto yow, by the consall and discre-
tioun of thois that God hath apoyntit to your heidis (your
husbandis I meane), to avoid alsweill the occasioun of idolatrie
as the plaguis that assuiredlie sall follow that abominatioun.
Dispyse not my consall, deir Sisteris, howbeit at this present
it appeirs hardlie to be followit. God sall prepair ane easie way,
sa that his godlie will be preferit unto yours. It wer mair
comfortable unto me, as tuiching the warld, to knaw yow at
rest and quyetnes in your awn houses, then to be in suche a
strait as thois that frome realme to realme, and citie to citie,
seik rest as pilgremes, and yit sall find none. But God I tak
to record in my conscience, that or I suld knaw yow so far
convictit as to bow to idolatrie, and daylie confirme the same
be your presence, I rather wold chuse unto your company to
beg my breid, during sie tyme as that abominatioun sall in-
dure. And albeit I know that ye myght live in thois quarteris
with frie conscience; whilk I greatlie dout ye can not do
yit to knaw yow amangis thois whome God sall plague in his
furie, wilbe no small cross to my hart. But the Lord knaw-
eth to preserve just Lot frome the middis of Sodome befoir
¿
1
220
FAMILIAR EPISTLES.
it be destroyit; and thairin do I rejois, having Godis sure
promeis, that suche as murne in thair hartis for abomina-
tioun and mischevous iniquitie, what tymes thai overflow
realmes and cities, salbe merkit in thair foirheidis be the
same Angell that is apoyntit to tak vengeance upon the proud,
obstinat, and abominable idolaters. Heirin, I say, I am com-
fortit, having gud hoip that God sall provyd for yow in the
middis of a wickit generatioun; whilk na dout salbe punissit
according to the threatnyngis and voces of the Prophetis,
whilk lang and planelie cryit, when, allace! litill regarde
was takin thairto. But when I considder and call to mynd
how God, I dout not, brocht us in sic familiar acquaintance,
that your hartis war incensit and kendillit with a speciall care
over me, as the mother useth to be over hir naturall chyld, and
how my hart was opinit and compellit in your presence to be
mair plane in suche matteris as efter hath cum to pass, then
ever I was to any. For ye remember, as I suppois, how efter
great angusche and sorrow of hart, whilk many dayis I sus-
teanit, at last I was compellit, with weiping tearis, to oppin
unto you that whilk almaist no man culd haif beleiffit.' Ye
remember my judgement, and what communicatioun we had
upon the same. God grant ye remane in the same mynd that
then I found yow, whilk was, that ye litill regardit the rest of
the warld, or yit the love of your contrey, in respect of that
lyfe to cum; and that ye rather wald leif possessionis and
freindis nor that ye suld admit idolatrie.
When all theis thingis I call to mynd, and how oftin I have
exhortit yow to tak exempill by me, who was a stranger, and yit
be Godis grace had found favour not onlie in your eyis, but also
befoir many, (howbeit with none I was so familiar); and when I
remember that commonlie I usit to admonische yow to be of
gud comfort, albeit ye suld be compellit for Chrystis sake to
1 cc
During the life of King Edward,
Knox had strong presages of the trou-
bles about to come upon England.”—
(Note by the Editor of the British
Reformers.) See his Godly Letter
to the Faithfull, vol. iii. p. 168, &c.
"
FAMILIAR EPISTLES.
221
leif your native contrie; for God suld never leif yow comfortles,
but suld alwayis provyd for yow, evin as he had done for othir
his elect befoir yow, and as ye presentlie saw his mercie schawit
upon me. And when I remember that all sic admonitionis I
ussit when na apeirance thair was of suche trubillis, as efter
hath ensewit, and mair aboundantlie sall ensew; when all theis
things I call to mynd, I can na uthirwyse judge, but that God
usit our familiaritie and communicatioun for that present, as a
preparative for a scharper medicene; and thairfoir I can not
refrane maist ernistlie to exhort yow, that altogidder ye re-
pugne not to the admonitionis of God, but to gif place to Godis
furie, rather nor to expone your self to the perdition boith of
bodeis and saullis. My hart weipis, and my eyis ar not dry in
requyring this of yow, but verie love compelleth me thairto.
Remember, deir Sisters, the schortnes and vanitie of all that
is in erth. Remember the promissis maid to thois that obey
God's holie commandementis. Lay befoir your eyis the horribill
plagues that hath fallin upon idolateris, of whome nane sall
entir into the kingdome of God; and call first for grace by
Jesus to follow that whilk is acceptabill in his syght, and
thairefter communicat with your faithfull husbandis, and than
sall God, I dout not, conduct your futsteppis, and derect your
consallis to his glorie: So be it.
It hath not a litill rejoisit my trubillit hart, to know and
understand your constant love and cair not onlie to remane,
but also to incres towardis me in theis dangerous and wickit
dayis; which is a most assuret tokin and demonstratioun,
that that perfect love is not extinguschit be trubill and feir.
Easie it is to schaw a face of love whair na danger apeireth;
but in persecutioun can na man cair, nor be solist for
Chrystis memberis, but suche as ressave lyfe frome that
Heid, wha by many tribulationis hath enterit into his king-
dome to prepair our places, and schortlie sall returne to put
end to all our cairis, to weip the tearis frome our eyis, and to
render unto us in that New Erth and Hevinlie Jerusalem, a
222
FAMILIAR EPISTLES.
hundreth fold more then in this miserabill lyfe we haif lost for
his sake; togidder with the lyfe everlasting whilk he hath pur-
chassit unto us, nether with corruptible gold nor silver, nether
with the blud of calvis or goatis, mekill less be oblatioun, or
rather divillische conjuratioun of ane abominabill Idoll maid of
bread,¹ whois worschippers sall not eschape the everlasting
plague of Godis wrath; but by his awn most precious blude
onis offirit for all, to mak perfyt for ever thois that salbe sanc-
tifeit. Of whilk noumber, as my assureit hoip is that yow ar,
so hartlie I besech the Father of oure Lord Jesus Chryst,
that in theis dolorous dayis so ye may be assistit be his Halie
Gaist, that knawing his godlie will ye may be moveit to obey
the same, to his glorie, and your eternall comfort. Amen.
My hartlie commendatioun to your loving husbandis, whois
hartis God comfort, evin with the sobbis of the same hart
whome oft yow haif comfortit. And now most of all I com-
mit yow to the protectioun of Him, wha sall not forget to
recompens your cairfull mynd over me, most hartlie thanking
yow of your particular rememberance and tokinis. I bid
you fairwell be Jesus Chryst our Lord, wha sall gather us in
glorie when deth may not dissever us. Rejoise, Sisteris, and
continew, for the tyme approcheth.
Your Brother, that schewit this visioun unto yow when no
suche thing was suspectit,
1556.
XXX.
JOHNE KNOX.
TO HIS SISTER IN EDINBURGH.
The mychtie comfort of the Halie Spreit for Salutatioun.
THE unfeanid desyre whilk ye seamed to haif, belovit Sister, to
proceid in godlines, moveth me at this tyme to put yow in
1 The Romish host, or consecrated wafer.
FAMILIAR EPISTLES.
223
mynd of that solempnit professioun whilk anis ye maid in my
presence: Whilk wer thir cheif principallis: First, that salva-
tioun nor lyfe is nane to be found without the bodie of our
Lord Jesus; whilk anis offirit, and suffering the death, we, and
all Godis elect childrene, do confes the onlie sacrifice accepta-
bill in the sycht of God the Father, for the offences of all be-
leivers. Be whilk sacrifice ar all the elect of God not onlie anis
redemit, but also sanctifeit be the same, for ever. All sacri-
fices for sin, uther than the death of the immaculat Lamb,
Jesus, we did opinlie protest oure selves to abhor and detest.
And last, all religioun not groundit upon the Word of God, we
feirit not to proclame abominabill and wickit.
Aganis this confessioun, I knaw that not onlie the Divill in his
awn face, wirking into the sonis of unbeleif, sall stryve and con-
tend, as áganist that whilk is the subversioun of his haill king-
dome; but also sall he cleith him self in ane Angell of lycht, and
cum to yow under the colour of freindschip (as in ane uthir letter
I have tuichit), and sall allure and solist yow be persuasionis of
the naturall man, that ye neid not to be sa strait and sa seveir,
for God is mercifull; and thairfoir that ye may beir with the
tyme, for avoyding danger and displeasure baith to your self
and to uthiris. Yea, perchance he salbe so bold, that he sall
object, that ye tempt God, except that ye do as uthiris do, to
keip your self in saiftie. But to all theis objectionis, belovit
Sister, I can ansuer na uther wayis than oure Maister gaif
consale and commandement to his Discipillis, in theis wordis:
"Be
ye simpill as dowis,¹ and prudent as serpentis." Befoir, he
had spokin mekill of thair trubill; and he was not ignorant,
that by dyvers wayis thai suld be temptit. Sumtymes, thai suld
be provokit to defend thame selves be the arme of man; and
into that case, he commandis unto thame the simplicitie of the
dow, whilk can defend hir self by no uthir meanis, frome the
assaltis of ravenous foullis, but onlie be the suiftnes of hir
wingis. Sumtymes, thai suld be temptit to obey wickit majes-
"Dowis," doves.
224
FAMILIAR EPISTLES.
trates into thingis unlawfull; and in that case he willit thame to
follow the prudence of the serpentis, wha doith stop hir eares
when sche begyneth to heir ane instrument play, or any man
sing, lest that be the sueitnes of the same sche suld be brocht
asleip, and sa takin or slane. So willit Chryst his Discipillis
to schut up the earis of thair mynd, when that ever the warld,
by pleasing allurementis, wald persuad us to declyne frome
God, be obedience gevin to iniquitie.
Be yow assured, deir Sister, that all theis persuasionis ar no-
thing ellis but sweit songis of the Divill, to bring your saule
Trew it is, that
asleip, to that intent that he may distroy it.
God is mercifull; but aucht we thairfoir continew in sin without
repentance? Yf it be strait severitie to flie and avoyd ydolatrie,
then is it fulischnes to absteane frome adulterie, for thai ar both
alyke odious¹ befoir God; yea, the one, in sa far as it doith vio-
lat the first Tabill, is moir abominable befoir him than the other.
Danger is to be feirit, I confes; but I wonder that men, for fear
of ane uncertane danger, will jeopard to rin on the inevitabill and
perpetuall condempnation. The Word of the living God, whilk
was, is, and salbe sure and stabill for ever, promissis dampna-
tioun to idolateris, and unto sic as for feir of temporal punis-
ment dar not absteane frome idolatrie. But the word of vane
man doith threattin temporall death to sic as will not obey
thair wickit and detestable preceptis. Now, lat your wisdome
judge whilk danger is greattest, maist sure, and maist to be
feirit. The Word of God whilk pronunceth deith perpetuall
to idolateris is irrevocabill, and can not be fals. The word and
wraith of man is vane and uncertane, lyke him self: he can per-
forme nothing of his awn cogitationis: he hes not be him self
breath nor lyfe to live the moment of ane hour: how than sall
he have power to hurt and molest the sonis and dauchteris of
the most hiest God, without his awn permissioun and toller-
ance ?
Na, Sister, thair is na sic thing to be feirit; nether can
'The MS. has "adois."
FAMILIAR EPISTLES.
225
absteanyng frome idolatrie be callit ane tempting of God, but
ane humill obedience gevin to his commandement, whilk his
Majestie sall acknawledge, allow, and justifie, when feirfull
schrinkeris sall trembill and schaik befoir the Judge maist in-
corrupt. And thairfoir, deir Sister, studie ye to pleas your
hevinlie Father, and he sall tak cair over yow. He that hath
preservit yow in youre motheris womb, that hath send yow the
lycht of his blissit Evangell, and hath coverit the multitude of
youre sinnis with the mantill of his mercie, will not leif yow
comfortles in your battell whilk ye sall susteane for his treuthis
sake. The God of comfort and consolatioun, wha hath callit
frome death Jesus oure Lord, wha by the blude of the eternall
Testament is the great pastour of oure saullis, mak yow perfyt
in all gud workis, and establische yow in the knawin veritie of
Jesus our Lord: whais Omnipotent Spreit comfort and assist
yow now and ever.
At Deip, the 8. of August 1556.
Youris knawin,
JOHNE SINCLAIR.¹
XXXI.
TO HIS SISTERIS in EdinbURGH.
2
THE Answer to your Scripture, tuiching the Apparell of
Wemen, commanded be the Apostillis Sanct Paule and Peter
to be usit of sic as profess godlines, is verie difficill and dan-
gerous to apoynt any certantie, leist in sa doing we either
restrane Christiane libertie, or else loose the brydill too far
'At this time Knox had reached
Dieppe on his way to Geneva. In
several letters of the period, he had
assumed his Mother's name, evident-
VOL. IV.
P
ly to avoid compromising his friends
in Scotland, in the event of his let-
ters being intercepted. See p. 245.
2 “Tuiching,” touching.
I
226
FAMILIAR EPISTLES.
to the folische fantassie of facill flesche. For gif we sall con-
dempne sic vane apparell as maist commonlie now is usit
amang wemen, we salbe callit rigorous and seveir, and be
accusit as too muche inclynyng to superstitioun. And gif
we sall say that to the cleane all is cleane, and that the ex-
ternall apparell doith not defyle the inward conscience, then I
feir that we salbe patronis to sic as be thair vanitie doith wit-
nes and declair that thay litill understand what is Christiane
puritie, whilk doith not onlie studie to keip the self cleane in
Godis presence, but is also maist cairfull to give gude exampill
to uthiris, and to avoid all occasioun of offence and sclander.
Thair be sum whilk will not be sene altogether ignorant of
Godis Word, and yit, nevertheles, armit as it wer with the ex-
ampill of the multitude in apparell, ar mair lyke to courtesinis
than to grave matronis. Let sic knaw and perfytlie under-
stand that thair knawledge within the Scriptures of God sall
turne to thair condempnatioun, except that be thair spedie re-
pentance thay prevent Godis judgementis. For in vane it is
not that in sa mony and dyvers places of Scriptures he hes
gevin advertisment in that case, and that his Majesteis Spreit
hath chydit aganis the superfluous apparell and stinking pryd
of wemen.
But yit I say, to determyne any certane thing in this be-
half is dangerous, for the considderatioun afoirsaid. For
evin as a certane dyet and quantitie or qualitie of meit and
drink can not be prescrybit to man, for the varietie of thair
natures, complexionis, and age, sa can not a certane habeit
or fassioun of garment be apoyntit nether to man nor wo-
man. The Word of God condempneth drounkinnes, excess,
delicacie, banketting, with forsing¹ of the bellie, yit doith it not
apoynt, nether measure ane kynd of meit to be useit, but
assureth the godlie, that the beastis of the earth, the foullis of
the air, and the fischis of the sea, be apoyntit for mannis sus-
tentatioun, and that to the faithfull all thingis be cleane and
'From the French verb Farcir, to stuff, to cram, to fill.
FAMILIAR EPISTLES.
227
sanctifeit be the Word of God, and by prayer, that is, that
Godis Word dois assure, that in meattis be thame selves thair
is na uncleannes. And be that, that we ask of God in ane un-
feaned maner, that we may use the giftis of God to his glorie,
oure consciences ar assureit that to us thay ar sanctifeit and
maid cleane. But yit gif any man will for an use and consue-
tude say daylie Grace (as thay call it), and yit, nevertheles,
hant the taverne, surfeit, and banket, and say all is cleane, I
can not trust that his conscience is pure, becaus I sie him use
the place, fassioun, and maners of uncleane personis, that is, of
drunkardis and ryottis. Evin sa is it to be judgeit of the other;
for in claith, silkis, velveit, gold, and uthir sic, thair is na un-
cleanness, but becaus that uncleane personis do abuse the same
to ostentatioun; sum to allure the eyis of men, sum for pryd,
and sum becaus thay will not be unlyke to thair fellowis. I
can not praise the commoun superfluitie whilk now is usit
amang wemen in thair apparell. For whair the Apostill for-
biddeth the imbrodering and wresting of the hair, the attyring
with gold and uther suche, he condempneth all affectatioun
and appetite, of trimines, fairness, bewtie, and decking, uther
than nature hes gevin and simpill honestie doith requyre; and
thairfor sic as either labour and studie continewallie to correct
naturall bowtie, or yit that be led away with everie new gyse. of
garment, do greatlie offend aganis that precept of the Apostill
in my judgement; for he will, not onlie that the faithfull ab-
steane fra evill, but also fra all apeirance of evile. Gif the broy-
dering of the hair be evill, as it is pronuncit to be, assuredlie
the anoynting and colouring of it cannot be gude. Gif sic
thingis as Esay the Prophet repruffit in the wemen of his tyme
be dampnabill, verdingallis, and sic other fond fantassies that
wer knawin in theis dayis, can not be justifeit.
· But that I suld not appeir mair seveir nor utheris ar, I have
takin upon me to translat a Sermone¹ of the man of God, Johne
Calvin, to the end that in that matter ye may knaw the judge-
¹ Of this Sermon, translated by Kuox, no trace has been discovered.
228
FAMILIAR EPISTLES.
ment of mo than ane; whilk Sermone ye sall ressave in a seve-
rall traitise be the self. The place of Moses forbidding wemen
to be apparellit in the claithing of men, and men lykwyse to be
apparellit in the garmentis of wemen, doith teache us, that the
ordour whilk God hes set in nature aught not to be invertit or
changeit, but aught maist cairfullie to be observed; or els
God, wha hath put a distinctioun betuix man and woman in
garments, wisdome, strenth, and office, is contemnit. But heir
man I admonische yow, that the Hebrew text sayith, "Let not
the instrumentis or weaponis of man be upon the woman," that
is, let not the woman presume to beir the weaponis of man,
neither lat the man be cled in a womanis garment. Whairof
it is plane, that the Halie Gaist doith appoynt a certane gar-
ment to the ane kynd, and a certane sort of weaponis to the
other. The garmentis of wemen do declair thair weaknes and
unabilitie to execute the office of men. The instrumentis and
weaponis whilk men do commounlie beir, do admonische what.
God sall requyre at thair handis, to wit, prudence, regement,
strenth, constancie, administratioun of justice, and defence of
sic as be committit to thair charge; with the beiring of office
and autoritie in Commounweillis and in his Kirk. Theis be
the weaponis, as I have said, of men, whilk God, be his statutis,
lawis, and ordinances, hath put into thair handis, of whilk gif
thay sall spoill thame selves, and put on the apparell of we-
men, then ar thay abominable befoir God; as be the contrarie,
gif wemen, forgetting thair awn weaknes and inabilitie to rule,
do presume to tak upon thame to beir and use the vestementis
and weaponis of men, that is, the offices whilk God hath assig-
nit to mankynd onlie, thay sall not eschaip the maledictioun
of Him wha must declair himself enemy, and a seveir punisser
of all thois that be malicious perverteris of the order estab-
lissit be his wisdome. But becaus this matter aperteaneth
not to yow, I omit farther declaratioun of the same for this
present.
The place of Scripture, writtin in the Secund to the Corin-
1
FAMILIAR EPISTLES.
229
thians, touching oure clothing with oure mansioun fra heavin, is
easie to be understand, gif that the mynd of the Apostill be
rychtlie markit, whilk is, to animat and incorage men to suffer
the croce of Chryst pacientlie; whilk is a thing maist repugnant
to oure nature, and impossibill to be done, except that oure
myndis be liftit up fra the erth to the heavin; and thairfor the
Apostill, efter that, in the former chapter, he had concluded
that a momentary truble bringeth ane eternall joy, in the be-
gyning of this chapter declareth, that in this erth thair is na
felicitie to the elect of God of any lang continewance, but that
oure verie felicitie is reservit for the lyfe to cum. And to mak
this matter mair plane, he compaireth the bodie whilk now liv-
eth unto a cottage or a tent, as Job also calleth it a hous of clay,
becaus it is alwayis falling in decay, and never doith abyd in any
permanent stait; and that bodie that salbe gevin to us in the
resurrectioun he calleth eternall, not maid with handis, but ane
edificatioun or building whilk we sall have from God, becaus the
stait and conditioun thairof salbe immuveabill. The difference
of theis tua bodeis being laid, he declaireth that thrist and
desyre whilk we aught to have to be cled with oure heavinlie
building, whilk can not be befoir that this erthlie hous be bro-
kin doun, but becaus that the bodeis of all men do turne to
corruptioun, and yit sall not have a lyke resurrectioun, he de-
claireth the caus in theis wordis, "Gif we be found cled and
not nakit." The caus why the reprobat sall ryse in judgement
to condempnatioun, is that thay ar found nakit, that is to say,
void of Chrystis justice, whilk onlie is the spousing garment to
all his Elect, with whilk sa many as salbe found cled, salbe cled
also with immortalitie and glorie. And sa the Apostill mean-
eth, that Godis elect in this lyfe are cled with Chrystis justice.
be faith, and with the sanctificatioun of his Halie Spreit, and
efter, thairfor, sall thay be cled with immortallie and honour.
But the reprobat, because in Godis presence thay bring na
thing except thair awn filthie nakitnes, thairfoir must thay
be cled with confusioun and schame. God illuminat oure
230
FAMILIAR EPISTLES.
hartis to understand the comfort of the ane, and the danger
of the other! Amen.
TUICHING thingis dedicat to Idollis, whairof mentioun is maid
in the 8. and 10. chapteris of the First Epistill to the Corin-
thians, gif the mynd of Sanct Paule be rychtlie understand, thair
sall remane na sic doubt as ye find. Whair that ye wryt, in the
end of your letter, that ye belevit Sanct Paule had altogether
forbidden men to be participant with idolateris, and yit he
apeireth to gif thame leif to eat thingis offerit to ydollis, ex-
cept that ane uthir man admonische the eatter, ye sall un-
derstand that thair is tua sortis of participatioun with idola-
teris; ane, in the act of thair idolatrie, whairof mentioun is
maid in the 8. chapter, and that is never lawful; another,
without the act of thair idolatrie, whilk may be in thair pri-
vate houssis, and that in sum cassis may be lawful. And that
this division must be observit, the text itself sall declair, for in
the foirsaid 8. chapter, the generall conclusioun of the Apostill is,
That na thing culd excuse thame to be partakeris with divillis,
adding the reasone in the 10. chapter, in these wordes: "The
thingis whilk the Gentiles do sacrifice, thay sacrifice thame to
divillis, and not to God: And I wald not have yow partakeris
with the divillis: for ye may not baith drink the cup of the
Lord and the cupe of divillis: ye can not baith communicat
with the tabill of the Lord, and the tabill of divillis." Whairof
it is plane, that the Apostill condempneth all participatioun
with idolateris in thair publict conventionis and in the act of
thair idolatrie; nether will he admit any kind of excuse in that
behalf, as be his strang reasonis do appeir. For when the Cor-
inthians alledgeing thair knawledge, affirming that they knew
what the idoll was, to wit, that it was na thing, and that it had
na power; and whair farder thay boistit and braggit of Chris-
tiane libertie, he repelleth baith with ane reasone, that is, that
science and knawledge without cheritie is but dampnabill
pryde, and that the libertie of all thingis aught to be reteanit
{
FAMILIAR EPISTLES.
231
within the boundis and limitis of edificatioun, sa that a Chris-
tiane may not luke onlie what he may do without offence of his
awn conscience, but also he is bound to abstaine fra everie thing
whilk may offend the weak conscience of another professing
Chryst; for els in wounding the conscience of the weak, whilk
is, when by the exempill of sic as profess knawledge thay ar in-
courageit to do aganis thair awn conscience, we do injurie and
contumelie to Chryst; and sa be the rule of cheritie will he
that all libertie salbe measureit. And leist that the Corin-
thians suld have alledgeit, amangis us thair is nane weak, for
all knaw weill yneugh that in idollis thair is na power, the
Apostill answereth, "Yit notwithstanding ye may not be par-
takeris with thame in thair publict conventionis, becaus thair
oblationis and offeringis ar maid to divillis, and I wald not
have yow partakeris with divillis."
First, lat us mark and ponder the wordes of the former
part, whair he affirmeth that the offringis of the Gentillis
wer maid to divillis. It apeireth to be a bold affirmatioun,
and sic a thing as nane of his tyme wald have suddanlie
beleiveit, for it is not to be thocht that the Gentillis wer sa
brutische and beistlie, as that of set purpois thay wald have
honourit or served the divill; na, they servit thois whome
thay judgeit to be Godis, being sa taucht and instructit
frome thair antecessouris. And the maist part of the Chris-
tians, albeit thay understude the vanitie of the thing, yit
thay judgeit it not sa abominable as that it suld be honour-
ing of divillis, but that it was a thing indifferent, and did not
greatlie offend God. But the Apostill doith planelie affirme it
to be service of divillis, becaus it was ane honour and service in
matteris of religioun, inventit be the braine of man, without the
express Word of God; and all sic service and honour is service
of divillis, albeit it be offirit to the verie trew and living God.
As David efter Moses did affirme, baith the Cannanitis and
the Jewis to have offerit thair sonnis and dauchteris to divillis
and not to God; and yit thair purpois and intent was to offir
232
FAMILIAR EPISTLES.
unto God a maist acceptabill sacrifice, in that thay did not
spair for his sake the fruitis of thair awn bosome and loynis.
But vane be all the cogitationis of men, sa soone as thay in
the leist a jot declyne fra Godis Word. In religioun thair is na
middis: either it is the religioun of God, and that in everie thing
that is done it must have the assurance of his awn Word, and
than is his Majestie trewlie honourit, or els it is the religioun
of the Divill, whilk is, when men will erect and set up to God
sic religioun as pleaseth thame; and na dout is the Divill
honourit, and all that decreith or assisteth sic religioun with
thair presence, or manteineth it with thair substance, ar ho-
noureris of the Divill (as the Apostill plainlie affirmeth), for
thair presence, and thair daylie support for mantenance of sic
religioun, is a declaratioun of thair consent with thame in opi-
nioun. And sa will the Apostill, that in any case thay absteane
fra the societie of idolateris in the act of thair idolatrie, whilk
except (yf we luke to be partakeris with Chryst), we maun also
observe; but this I defer unto mair opportunitie.
Thair was ane uthir participatioun with idolateris, the whilk
the Apostill doith not altogether condempne, whilk appeireth to
be this: Efter thair solempne sacrifices, commounlie thay maid
bankettis, to the whilk thay callit thair familiaris, not in publict
assemblies, but in thair privat houssis, whilk thing of the text is
plane to be collectit. For whair the Apostill sayith, "If any of
thois that sit with yow admonische yow that the thingis whilk
ye eat wer dedicat to idollis, then aucht ye to absteane." Heir-
of I say, it is plane that this was done in thair privat houssis,
and not in the actioun of idolatrie in the commoun assemblie.
For what neidit any to have gevin advertisment that meattis
had bene offerit to idollis gif thay had bene in the act of idola-
trie, whair all thingis wer offerit and presentit befoir idollis,
and to thair service. To thois particular assemblies, I say in
privat houssis, whair na idolatrie was opinlie usit, Paule per-
mitteth thame to ga, gif thay have pleasure, and will sa to do.
And yit in giving his permissioun, he apeireth to schaw his
FAMILIAR EPISTLES.
233
mynd rather to be that thay suld not ga, nor that thay suld
keip company with thame. For in theis wordis that he sayeth,
"Yf ye will do," he obscurelie meaneth, that he rather wald
approve the mynd of thois that altogether did absent frome all
company of idolateris, not of thois that usit familiaritie with
thame. But yit becaus it was a thing pertenyng to the com-
moun societie of men, he wald not altogether forbid it.
But now lat us considder what precept he giveth to sic as ga to
feist or banket with infideillis; first, he sayeth, "Whatsoever is
put befoir yow eat, disputting nothing for conscience' sake." In
whilk wordis the Apostill declareth the libertie of a Christiane
as touching meit and drink, to wit, that na meit ressavit with
sobrietie and thanks geving unto God can defyle the conscience
of man, howbeit that it hath bene prophanit, in that it hath
bene offirit to ydollis. And in this apeirantlie he wald remove
sic doutis as belyke wer risin amangis the Corinthians, that is,
Whether meittis offerit to ydollis did contract be the oblatioun
any filthines? Or yf thay did not defyle be thame selves the
conscience of Chrystians eating the same? Neither is it to be
wonderit at, albeit weak consciences did find in sic cassis a
dout, considdering that sum whilk pretendit greit leirnyng and
knawledge in Godis Word many yeiris efter, did affirme, that
thingis offerit to idollis culd never be usit amangis Christians
without danger of conscience; yea, sum feirit not to say, that
thay had rather die of famyne and hunger then to eat of that
whilk was prophanit in the sacrifice of ydollis. And in verie
deid, God apeireth in his Law to have had in great detestation
all that (how precious and necessar) whilk anis had maid ser-
vice to the Divill in idolatrie. For the Lord commandit the
haill citie of Jerecho to be distroyit, and na part of the sub-
stance of the sam to be reservit; whilk sentence he also pro-
nuncit aganis everie citie that sall revolt from God bak to
idolatrie. And farther, commandeth his pepill to break doun
the alteris, to destroy groves, to stamp to pouder and to scat-
ter in the wind, the gold, silver, and mettall whairof the idollis
་་
234
FAMILIAR EPISTLES.
and veschellis apperteanyng to thair service was maid. Whair-
by, as befoir is said, God declaireth that he haldeth in abomi-
natioun not onlie the idolateris, but also the idollis and all that
aperteane to thame. But heir the Halie Gaist, by the Apos-
till of Jesus Chryst, removith frome us all sic doubtis as did tru-
bill the Corinthians and sum of the ancient Wrytteris, [telling]
them, saying, "Whatsoever is sald in the market, eat of it; yea,
whatever is put befoir yow, evin in the houssis of the unfaith-
full, eat of it, feiring nothing the defylling of your conscience;
for the earth is the Lord's, and the plenitude of the same:" as
the Apostill wald say, the benedictioun whilk God hes gevin to
his creatures to nuriss and feid the bodeis of men, and this frie
libertie that he hath grantit to his children to use the same,
can never be prophanit, nor yit restranit by the iniquitie of
men, or by thair wickit fact. Trew it is, that in sa fer as in
thame lyeth, thay, that is the blind and wickit idolateris,
bring upon the creatures whilk thay abuse the curse and male-
dictioun of God, in sa mekill as thay caus thame serve aganis
his glorie and honour; but this curse doith the benedictioun
whilk we ressave be Christ Jesus quenche, utterlie abolische,
and take away; evin as it doith the curse and maledictioun of
the haill Law, sa that oure conscience is set at fredome in the
libertie of the Gospell, whilk pronounceth all thingis to be
cleane to the cleane, and heirin have we great comfort and
quyetnes to our conscience; for gif we suld stand in doubt
whether that the creatures may contract any filthines be the
abuse of thame in the handis of other men, thair suld na thing
be cleane to us in earth; for what creature doith not the
wickit abus, and compelleth the same to serve the Divill and
all iniquitie; but the former abuse can not mak it uncleane
unto us, gif that oure hartis be cleangeit and purgeit be faith.
And heirin have we great caus to prais the bounteous liberalitie
of our God, wha sa aboundantlie provydeth for his children,
and sa morcifullie dealleth with thame, that the same creatures
whilk the ungodlie do abuse to thair condempnatioun, doith his
FAMILIAR EPISTLES.
235
Majestie sanctifie and bliss to the halie use and necessarie sus-
tentatioun of his deir children.
But now lat us considder the exceptioun of Sanct Paule,
saying, "But yf any man say unto yow, That it was offirit
unto idollis, eat not for him that hes schawit it, and for his
conscience: not for thy conscience, I say, but for the con-
science of the other," that is, of him that hath gevin the ad-
vertisment. In whilk wordis the Apostill meaneth, that I
aucht not onlie to have respect to my awn conscience in the
presence of God, but also unto that whilk may hurt and
offend my weak brother; sa that gif my brother judge me to
offend in sic cassis as he giveth to me advertisment, I am
oblissit to absteane fra the same, for the rule of cheritie doith
bind me to that obedience, and will in na wyse suffer that I
offend my brother. Yf without offence of God I may avoid it,
as in absteanyng fra a small portioun of meit, I easelie may,
for as the same Apostill sayith in another place, Neither am I
the better yf I eat, neither the worse yf I absteane; and this, I
trust, be the mynd of the Apostill, how far, and in what cassis
we may accompany infidellis and idolateris, and how not. In
the actioun and tyme of thair idolatrie we never may accum-
pany thame; but in sa doing we approve their abominatioun,
and sa blaspheme we God and disprove his trew religioun. In
thair privat houssis we may be with thame at tabill and mu-
tuall communicatioun, sa that in oure lyfe, conversatioun, rea-
sonyng, and talk, (yf any questioun of religioun chaunce to be
proponit,) we declair that we ar professouris of Chrystis treuth,
and enemyis to all superstitioun. For gif God requyre the
same obedience in us that his Spreit, speiking in Sanct Paule,
did requyre of the Corinthians, we man not only absteane fra
the commoun assemblies of idolateris in the tyme and place
of thair idolatrie, but also gif we chance to convene in thair
privat houssis, and thair the idolateris set befoir us the rema-
nentis of thair idolatrie, that is to say, do pra[ise], defend, and
advance thair dampnable superstitioun; and yf thair be in com-
236
FAMILIAR EPISTLES.
pany with us sic as do not perfytlie understand the treuth, we
ar bound and oblissit to declair oure selves not to be mainte-
neris of sic abominationis, for that requyreth Sanct Paule when
he commandeth the Christiane to absteane fra eatting of meit
for the caus of Him that hath admonissit him.
Now, Sisteris, judge ye give this text giveth us any libertie to
pollut oure selves with idolatrie, or to be present with idolateris
what tyme thay ar at thair idolatrie; na, rather it doith con-
dempne us becaus we cry not out in the commoun streitis against
idolateris, when we sie oure weak brethrene led in blindnes for
lack of instructioun: this mekill for this tyme. Now, Sisteris,
rejoise in the Lord and eschew iniquitie; be not aschamit of
Christ Jesus in the middis of this wickit generatioun; stryve
with violence aganis the assaltis of your enemyis; give na place
to flatteries, for the visitatioun of the Lord aprocheth. As I
am zealous over yow, sa stand I in great feir leist ye faynt in
the day of this your battell. But, deirlie belovit in the bowellis
of Chryst Jesus, remember the schortnes, yea, the vane vanitie
of all that is heir in the earth, and gif ye have sliddin be infir-
mitie, delay not to ryse agane. O, Sisteris, to sleip in syn,
and especiallie in abnegatioun of Chryst Jesus, is the way to
perditioun, and thairfoir aryse betyme and renew the battell,
and strenth, with pacience, salbe granted unto yow; yea, vic-
torie and triumph be Him that hath overcum. Yf any wald
persuad yow that ye may have felowschip with Chryst, and yit
notwithstanding that we may do in externall thingis as the
blind of the warld doith, beleive thame not, for liaris thay ar
and blindit be the father of liaris, the Divill, not onlie to thair
awn destructioun, but also to the destructioun of all sic as sall
beleive and follow thair deceavable persuasionis.
Love maketh me fervent, and lack of tyme and opportunitie
schort and imperfyte. The grace of oure Lord Jesus rest with
yow, now and ever. Amen.
Yours knawin,
JOHNE KNOX.
FAMILIAR EPISTLES.
237
}
[
XXXII.
TO HIS LOVING SISTER, MISTRES ANNE LOCKE, WIFE TO MR
HARIE LOCKE, Merchand, nygh to Bow KIRK, IN CHAIP-
SYD, IN LONdoun.
The perpetuall incres of the Halie Spreit for Salutatioun.
As the haistie departing of the messinger maid your letteris
(as ye wryt) breif, so doith it myne imperfyt and rude; for at
nyght I ressavit thame, and I being to occupy the publict place
upon the morrow the messinger was to depart, so that either ho
must have departit without any significatioun of my remembrance.
toward yow, or ellis with theis nothing to purpois. Tuiching
your trubillis (spirituall I mene) feir not to be plane with me,
and so faithfullie as I wold that God suld distribut to me in
my necessitie, so will I indevour my self to communicat with
yow what his Spreit doith teache me within his most sacred
Word. In the mentyme, I am assureit that ye ar not destitut
of his Halie Spreit, for it floweth and giveth witnes of it self in
your grevous complaynt and ernist prayer. Easie it is to think
weill of God, to pray and to promeis to our selves all gudis
thingis of his hand is, when that his strength uphaldis us. But
when he apeiris to leif us a litill in our awne weak corrup-
tioun, and to schaw his face angrie aganis sin, then to seik
unto his promissis, then to call upon his help, and to appeill
him as it wer that he declair himself a trew, mercifull, and
benyng Father towardis us, is the greattest glorie that we can
gif unto him; yea, it is to overcum him, and to be victour over
him be his awn strenth, whilk albeit we feill not in the present
combat, no more than Jacob did in wressilling with the Angell,
yit sall we find the comfort of it when the storme is a litill
asswageit. For how is it abill that we suld call upon him for
help whome we think armit to our distructioun, except that the
secreit power of his Halie Spreit moveit us thairto; in suche
238
FAMILIAR EPISTLES.
cassis hypocrisie hath no place, but the sore bruisit heart
powreth furth the angusche in the bosome of Him whome we
confess onlie abill to remedie us. But of this matter, allace!
may not now wryt.
I
Ye wryt that your desyre is ernist to sie me. Deir Sister,
yf I suld expres the thrist and langoure whilk I haif had
for your presence, I suld appeir to pass measure. To haif
sene yow in prosperitie it wes to me, no dout, comfortabill, but
now yf it sall pleas God that I suld sie yow in theis most dolo-
rous dayis, my comfort suld be dubled, for in prosperitie in the
middis of mirth, my hart quaikit for the sorrowis to cum;
and sum tymis I sobbit, feiring what suld becum of yow.
But
now to sie yow tryit a litill under this cross, wald caus my hart
greatlie to rejose. Yea, I weip and rejoise in remembrance of
yow; but that wold evanische by the comfort of your presence,
whilk I assure yow is so deir to me, that gif the charge of this
litill flok heir, gatherit together in Christis name, did not im-
peid me, my presence suld prevent my letter.
I have not maid your commendations to the personis spe-
cifeit in your letter, except to my mother and bedfallow who
hartelie re-salutis yow, be reasone of the suddane departure
of the beirer. As tuiching James Young,' he left your Bybill
in Scotland, amangis other thingis whairof he maid money;
but that is no matter, with the same heart that I send it to
you, I will that ye bruke it, using the same to the glorie of
God. Gif ye have occasion to wryt to Mr Hickman and his
wyfe, your sister and myne, unfeanidlie belovit, salut thame
2
¹ According to the "Livre des An-
glois," it appears that a James Yonge
and his wife Anne, were among the
persons who came to Geneva early in
1556. The person to whom Knox
alludes was no doubt "James
•
his servant," who came with him and
his family to Geneva on the 13th of
September. But the concluding part
of the above sentence is not very in-
telligible, and may have been erro-
neously transcribed in MS. M.
mer-
2 A letter addressed jointly to Mrs
Hickman and Mrs Locke, (c
chandis wyffis in London," is pre-
viously given as No. XXIX. In that
letter, Knox urges them to continue
stedfast in the truth, even at the risk
of being compelled for Christ's sake
to leave their native country.
4
FAMILIAR EPISTLES.
239
hartelie in my name, and schaw that I will wryt, as God sall
gif opportunitie. Against the merket in Frankfurd, ye sall
luk for letteris (gif God please) more large. Remember me,
now burdenit with dowbill cairis,' in your daylie prayeris unto
our God. The grace of the Lord Jesus rest with yow ever.
At Geneva, the 19. of November 1556.
Your Brother,
JOHNE KNOX.
XXXIII.
TO MRS LOCKE.²
The perpetuall incres of the Halie Spreit for Salutatioun.
Deirlie Belovit in our Saviour Jesus Chryst: Gif power
and possibilitie wer corespondent to gudwill, my letters suld
not be so bair and breif unto yow; but daylie trubles occuring
as weill in my domesticall charge, whair with befoir I haif not
bene accustomit, and thairfoir ar thay the more feirfull, as in
the administratioun of publick thingis aperteaning to the pure
flok heir assemblit in Chrystis name, do compell me oftentymes
to forget, not onlie my maist especiall freindis, but also my self
in sum thingis necessarie to the bodie and corporall health; and
thairfoir I dout not but that ye will accept my rude letteris in
gud part, till suche tyme as God sall grant me better oportuni-
tie. And in this mene seasone ye sall resave my judgement
upon the first Temptatioun of Chryst,³ whilk I wrait being in
¹ When Knox speaks of himself as
«< now burdened with double cares," it
will be recollected, that on his return.
to Geneva, in the month of Septem-
ber this year, he was accompanied by
his wife, Marjory Bowes, and his
mother-in-law, Mrs Bowes.
2 In the MS., "Mr Lock," an evi-
dent mistake of the transcriber.
3 In MS. M., this letter is im-
mediately followed by Knox's Ex-
position, or "His Doctrine upon the
First Tentations: Mathew, cap. iv.
1 verse"; already printed supra, p. 85
to p. 114.
Upon reconsidering the statement
given by Field in 1583, of his having
received the manuscript from Mrs
Anne Prouze of Exeter, (see page 91,)
to whom it had been sent by Knox
himself, with a letter in the same
terms as above, I cannot venture to
offer even a conjectural solution of
the difficulty, unless "Mrs Anne
240
FAMILIAR EPISTLES.
J
Scotland at requeist of some, who befoir, being in great an-
guische, did confes thame selves sumwhat reclaimed; yea, (as
thay said) brocht from the bottome of hell by the doctrine of
the same.
For first I taucht it befoir I did wryt it. As I can
have occasioun, and sum quyetnes, ye may perchance ressave
the rest of the same matter, whilk is not yit all compleit; for
so did Sathan hunt me, upon the one part, and so did my breth-
ren crave my deutie to be payit to thame, on the other part,
that small space was thair grantit to wrytting.
My other letteris, I trust ye haif ressavit or this, in the
which ye may persave my estait, whilk also ye may learne of
this our Brother, deirlie belovit in the Lord, wha more con-
venientlie can expone all thingis that be heir than I can
wryt. Wer it not that partlie ye ar impeidit be impyre of
your heid, and partlie be so gud occasioun as God hath now
offirit yow to remane whair ye ar, in my hart I wald haif
wishit, yea and can not cease to wish, that it wold pleas God
to gyd and conduct your self to this place,' whair I nether
feir nor eschame to say is the maist perfyt schoole of
Chryst that ever was in the erth since the dayis of the Apos-
tillis. In other places, I confess Chryst to be trewlie preachit;
but maneris and religioun so sinceirlie reformat, I have not yit
sene in any uther place; besydes, Sathan, I confess, rageth
aganis the ane and the other, but potent is He that hath pro-
missit to be with us in all suche interprises as we tak in hand
at his commandement, for the glorie of his name and for man-
tenance of his trew religioun; and thairfoir the less we feir any
contrare power, yea, in the boldnes of our God we altogither
contempn thame, be thai kingis, emperours, men, angellis, or
૬
Prouze," who, having "lived in exile,"
and being "no young scholar," could
be identified with Mrs Anne Locke,
Knox's friend and correspondent.
¹This wish was gratified a few
months later, as on the 8th of May
1557, "Anne Locke, Harrie her
sonne, and Anne her daughter, and
Katherine her maide," arrived in Ge-
neva; but within four days, we also
find recorded the death of "Anne, the
daughter of Anne Locke, and of
Harry Locke her husband.”—(Livre
des Auglois, pp. 9, 17.)
FAMILIAR EPISTLES.
241
1
divillis, for thai salbe never abill to prevale against the simpill
treuth of God whilk we oppinlie profess. Be the permissioun.
of God, thai may appeir to prevale aganis our bodies, but our
cause sall triumphe in dispyt of Sathan. Other caussis move-
ing me to desyre your presence, yea, and the presence of all
sic as unfeanedlie feir God, yf possibill wer, I remit to sum
better oportunitie. This other letter it will pleas yow to send.
to Mr Hickman, with my hartlie commendationis to your sister
and myne. The grace of the Lord Jesus rest with yow.
At Geneva, the 9th of December 1556.
Your Brother to power,
JOHNE KNOX.
XXXIV.
TO HIS LOVING BROTHER THOMAS UPCHER, INGLISMAN, BE
THIS DELYVERIT AT BASILL.
The Lord sall wype all teiris frome the eyis of his Sanctis.
DEIRLI BELOVIT BROTHER in our Saviour Jesus Chryst, be
your schort wrytting I persave sumwhat of that battell whilk,
during the schort tyme ye war with us, I judgeit yow to fight.
More gladlie wold I, yf so had bene the plesure of our Eternall
Father, have talkit with yow face to face, than to haif writtin.
any thing in so intricat a matter, whilk is not sene to the ex-
ternall eie, nether yit understand what it is, but onlie be suche
as experience hath taught, for by mutuall conferrence many
thingis may be persaved and discussit, whilk by one man can
not be atteanit unto, becaus that in wrytting, man can expres
na mair than him self doith feill and conceave; but in reasson-
yng, he must be compellit to answer the doubtis of his brother,
whilk commounlie doith minister more ampill matter than any
man doith perceave at the first. Be whilk consideratioun, I
was anis moveit to have writtin nothing at all, judgeing it more
VOL. IV.
2-12
FAMILIAR EPISTLES.
expedient, by ane meane or uthir, to haif provokit you to more
familiaritie then to entir to wryt, being uncertane gif I suld
tuiche the poynt of your inward dolour, anguische, and pane;
yit, considdering that the afflictit (as Job doith reassone and
compleane) esteameth it na small benefit when he findeth the
bowellis of any moveit with compassioun for his pane, I
changeit purpois, and thoght gud to scribble theis few lynis, to
offer unto yow occasioun efter to be more plane with me, who
yf I can not ease any part of your greif, (that is onlie the office
of Chryst Jesus be his Spreit,) yit I prais my God I can lament
and murne with my brother tormentit. Nothing I knaw to be
more dolorous to the hart of the faithfull, then to lack the sen-
sibil feilling of Godis mercie and gudnes, (and the sensibill
feilling thairof he lacketh what tyme he fullelie can not rest
and repose upon the same,) and yit as nothing more commoun-
lie cumeth to Godis children, so is thair no exercise more pro-
fitable for his soldiaris than is the same.
I doubt not but the one and the other of theis is to yow
incredibill; for how think ye sall God leif without comfort
his chosin children, and what profit can ensew to thame of
suche anguisches. But consider, deir Brother, the lamenta-
bill voces whilk the most elect memberis and servandis of
Chryst Jesus haiff left to us in testimony of thair battell;
yea, of thair anguische and paine. In how many places
doith David compleane that God hath forgottin him; that
he seith him not with the eie of mercie; that he sleipeth
and taketh no respect to his dolour and paine; yea, that he
hath forsakin and utterlie cassin him of. Job compleneth
that God is becum his enemy; that he setteth his bodie
and saule as a butt and mark, whairat he schuteth his ar-
rowis, tormenting the bodie by plagues corporall, and efray-
ing the saule by the terrouris of his judgementis. And Paule,
besyd the burdene of his syn, and besyde the angell of Sathan
whilk was gevin to buffet him, planelie confesseth that he had
battell without and feir and terrouris within; whilk voces and
FAMILIAR EPISTLES.
243
confessioun doith evidentlie witnes, that thai wer destitut of
the sensibil feilling of Godis mercie, as I am assured that
everie member of Christis bodie is at a tyme or other. For yf
no member doith live but by participatioun of the heid, and yf
to Chryst, who is the heid, can none stedfastlie cleif except sic
as be dispairit of thair awn strenth, of necessitie it is that by
ernist contemplatioun of oure selves we ar brocht to the verie
knawledge of oure awn corruptioun, and sa in the end provokit
to embrace the remedie whilk is frelie offirit. That this may
the better be understand, I say, that what the Halie Gaist did
wirk in the hartis of the Israellitis and otheris, to whom Peter
maid his first sermon efter the ressaving of the Halie Gaist,
by few wordis, and in schort process of tyme, the same, I say,
doith God wirk in us his children all the dayis of oure lyfe;
for evin as thai wer be the thundering voces of Peter brocht
to the sensibill feilling of thair horrible enormitie, wha had
murtherit, and consentit to the murthering of the verie Mes-
sias promissit; sa ar we, be the bryghtnes of Godis Scriptures,
disclosing to us the secreitis of oure awn hartis, brocht to the
feilling of Godis wrath and anger, whilk be our manifald of-
fences we justlie haif provokit against us. Whilk revelatioun,
dolour, and compugntioun, God sendeth not to us of purpois to
confound us, but of verie love, be whilk he hath concludit our
salvatioun to stand in Chryst Jesus his Sone; and thairfoir,
lest by pryd and fulische presumptioun, whilk, allace! too
many haif of thair awn strenth, justice, and merites, we suld
refuse or lyghtlie esteame so precious a gift offirit, he suffereth
us to prufe our awn forces; yea, he suffereth us to sink doun
with Peter, that unfeanedlie we may cry, Succour, Lord. How
profitabill this is to us, as no toung can expres, so can not I
now haif opportunitie to wryt my weak judgement, neither is it
greatlie necessarie that so I do, for sumwhat haif I writtin in
that matter in dyvers tractatis; whilk yf ye haif not sene, I
will provyd upon your letter that sum may cum to your handis.
Be bold upon me, Brother, in all thingis, and abhour not the
244
FAMILIAR EPISTLES.
holsum cup, most bitter I knaw, but yit necessarie, as I haif
said, and whilk ye drink not allone. The mychtie Spreit of
the Lord Jesus assist yow to the end.
Frome Geneva, the 1st of August 1557.
Your Brother to power,
JOHNE KNOX.
XXXV.
TO HIS LOVING SISTERS IN EDINBURGH, JANET ADAMSONE AND
JANET HENDERSON.¹
Grace and peace from God the Father of our Lord Jesus Chryst
for Salutationis.
BELOVIT SISTER, with maist hartlie commendationis, these
few lynis I have scribled unto yow, to lat yow understand that
I have ressavit the contentis of your letter. God, the Father
of oure Lord Jesus Chryst, make me myndfull of his ample be-
nefittis, whilk he maist plentifullie poureth upon me, and send
you, and all that incall' his godlie name, suche comfort and
mercie, baith in spirituall and temporall thingis, as he hath
moveit your hartis to schaw towardis me and utheris afflictit
brethrene. In all matteris concerning your conscience, I must
at this tyme remit yow to my former letteris, whilk I trust be
commoun betuix yow and the rest of oure Sisteris, for to me
ye ar all equall in Chryst; and thairfoir I wische that baith
consall, exhortatioun, and admonitioun written to any ane of
yow, do serve to yow all. In my last letteris to oure sister,
Janet, I touchit what dewtie the wyfe aucht³ to the husband,
1
Although the name of Janet Hen-
derson is added in the MS., the letter
was evidently addressed to Janet
Adamson. She was the wife of
"Maister James Makgill of Rankeil-
lour Nether, Clerk of our Soverane
Lordis Registrie," who died 16th Oc-
tober 1579. Janet Adamson, his re-
lict, and Mr James Makgill, his son
and heir, were his executors.
* Call upon, invoke.
9 Aucht, owes.
FAMILIAR EPISTLES.
245
and thairfoir I provydit that this oure Brother suld reasone the
same matter with Mr Calvin. Let my letter be considderit,
and let him faithfullie report, and doubt not but he will, his an-
suer in that and uthir particulare articles; and sa I trust ye
sall fullie understand what God requyreth of yow. God grant
me his Spreit to obey your maist just petitioun: for prayer is
not alwayis in the power of man. Your husband is deir to me,
for that he is a man indewit with some gude giftes, but mair
deir, for that he is your husband. Charitie moveth me to thrist
his illuminatioun, baith for his comfort, and for the trubill
whilk ye susteane be his coldness, whilk justlie may be callit in-
fidelitie.
But, deir Sister, the Prophetis of God are oft impeidit to
pray for sic as carnallie thay lufe unfeanedlie. This I wryt,
not that any sic thing I find as yit within myself, but that
I wald adverteis yow that I dar promeis nothing whairof
the performance is not within my awn power. Yf God will
have yow exercisit under that kynd of croce, whilk is maist
bitter, to wit, to have your heid' apoyntit to yow be God for
your comfort, to be your enemye, with pacience ye must abyd
his mercifull delyverance, determining with your self never to
obey manifest iniquitie for the pleasure of any mortall man;
whilk gif ye do, your teiris salbe turnit into joy, and the bitter-
nes of your dolour in sweit comfort, whilk now cannot be felt.
The God of comfort and consolatioun assist yow with his al-
myghtie Spreit valiantlie to fight your battell to the end.
Salut all faithful of acquentance in my name. The grace of
oure Lord Jesus Chryst rest with yow.
From Lionis, 1557.³
Your loving Brother,
JOHNE SINClar.
(This was his mother's surname, whilk
he wrait in tyme of trubill.)
"Your heid," your husband.
2 This date, like the explanation of
the signature, here printed in italics,
is evidently a subsequent addition by
the transcriber of MS. M.
246
FAMILIAR EPISTLES.
XXXVI.
TO MISTRIS GUTHRIE, JANET Hendersone.¹
It is the Lord that giveth strength to the febill.
ALBEIT I have no particular matter to wryt unto yow, belo-
vit Sister, uther than I have expressit in my uthir wryttingis,
yit I culd not refrane to wryt theis few lynis to yow in declara-
tioun of my rememberance of yow. Trew it is that I have
many whome I beir in equall rememberance befoir God with
yow, to whome at this present I wryt nothing, ether for that
I esteame thame stronger than ye bc, and thairfoir thai neid
the less my rude labouris, or ellis becaus thai have not provokit
me be thair wrytting to recompens thair rememberance. My
daylie prayer salbe for yow, that as God hath gevin his Spreit
to assist yow, and hath openit youre eyis sa that ye can discerne
betuix the gude and the evill, that sa it will pleas his Majestie
to confirme in yow the spreit of constancie to the end. The
mair that ye feill youre awn weaknes, the mair abill and apt a
veschell ye ar to ressave the grace of God, sa that ye anis de-
terminat with youre self to die with Chryst Jesus, rather than to
refuis his knawin veritie; whilk albeit it appeir bitter at the first
sycht, yit when the necessitie and frute of it salbe considderit,
it salbe found pleasing, yea, and delectabill; for statut it is to
all men anis to die, but to few it is grantit in so just ane ac-
tioun, and with sic honour as to be Chrystis witnes, yea, and to
be maid lyke unto him self. Gif we suld ernistlie considder
'Janet Henryson or Henderson
was the wife of Alexander Guthrie,
Clerk of the City of Edinburgh. She
must have survived her husband, who
died 23d of August 1582, as "Mr
James Lowson, minister, his gude
son, Jonet Henryson his spous, and
Alexander Guthrie his law full son,"
were the executors of his will.
FAMILIAR EPISTLES.
247
the frute that sall follow a transitorie and a momentarie pane,
as St Paulo calleth the afflictionis of this lyfe, thai suld not so
greatlie affray us. The frute is callit lyfe everlasting, the sicht
of God, and the fulnes of all joy. All theis ar promissit for the
suffering of a moment, gif it be compareit with tyme without
end; and thay ar promissit be Him wha can not dissave us.
Allace! then, why feir we so greatlie as that thair wer na
treuth in God, or yit recompens for the battell or travell of the
Just?
Gif any object, I follow not the counsell whilk I gif to
uthiris, for my fleing the contrey declaireth my feir; I answer,
I bind na man to my exampill; and yit I trust to God that I do
not expressedlie against the Word, whilk God uttereth be me.
Gif the lufe of this lyfe, or the feir of corporall deth, causit me
to deny the knawin veritie, or to do any thing in the eyis of
men, whilk mycht seame for feir to favour ydolatrie, then wo
unto me for ever, for I wer nathing but a tratour to Chryst
and his religioun. But gif my feir be sa measurit, that it
compellis me not to commit open iniquitie, then do I na thing
aganis my consall, whilk is not myne but the express com-
mandement of Chryst Jesus, commanding us to forsake oure
selves and to follow him. Yf we knew, I say, what comfort
lyeth hid under the feirfull cross of Chryst, we wald not be sa
slak to take up the same. Yf we knew that lyfe is bureit
with Chryst in his grave, we wald not feir to ga and seik him
in the same. We prais and extoll the martiris and sanctis
whilk by afflictionis hath overcum this warld, and yit we having
the same occasioun offirit, do flie frome the battell; yea, and
allace! do agrie with oure enemyis befoir the battell approche.
Call ernistlie and incessantlie for the assistance of Godis Spreit,
deir Sister, and determinate with your self to suffer with Chryst
Jesus, and then sall ye feill a comfort according to the promeis.
of Christ Jesus. My awn motioun and daylie prayer is, not
onlie that I may visit you, but also with joy I may end my bat-
tell amangis yow. And assure your self of that, that when
:
248
FAMILIAR EPISTLES.
ever a greatter number amang yow sall call up on me' then now
hath bound me to serve thame, that be his grace it sall not be
the feir of corporal punisment, nether yit of the death tem-
porall, that sall impeid my cuming unto yow.
I have writtin ane larger letter to the gentilman of my last
acquentance within that contrie, whilk partlie come be your
acquentance and occasioun, and I have joynit it with theis
your letteris, that by yow it may cum mair surelie to his
handis. I pray yow tak pane in that behalf. The matter is
suche, that I wald all suld understand of it; thairfoir do as ye
think expedient. Salut hartlie my familiaris; my mother and
wyfe salut yow. The grace of oure Lord Jesus Chryst rest
with yow.
From oure toun, the 16. of Marche 1557.2
Your Brother,
JOHNE SINClair.
!
XXXVII.
TO HIS SISTERIS IN EDINBURGH.
Grace, mercy, and peace frome God the Father of oure Lord Jesus
Chryst, with the perpetuall incress of the Halie Spreit for
Salutations.
THE chosin weschell of Chryst Jesus, St Paule, apoyntit to
his ministrie and preaching, not be man, but be the imperiall
voce of the Sone of God speiking unto him from heavin,
aschamit not to confess (deirlie Belovit), that albeit he had ane
ernist zeal and desyre to have visitit the congregatioun of
1 As the first invitation of the Lords
to Knox for his return to Scotland,
only reached him in May 1557, this
letter may, without hesitation, be as-
signed to March 1557-8.
2 “Oure Toun,” is undoubtedly Ge-
neva; and the date, 1557-8. See
previous note.
1
FAMILIAR EPISTLES.
249
Thessalonica in thair greatest necessitie, that yit he was im-
peidit be Sathan of his jurney and purpois.
It may appeir marvalous strange at the first syght, that Sa-
than suld have sic power to impeid sic gude and godlie a work
whilk the pepill desyrit sa ernistlie. Na congregatioun was
mair deir to him nor that was, for that he had begotten thame
to Chryst, efter that he was afflictit, mockit, and rejectit in
many uthir places; yit thay notwithstanding receavit the
Word with sic joy and gladnes of the Halie Spreit, that thay
wer ane ensampill to all the faithfull in Macedonia and Achaia,
for thair faith, obedience, and constancie, was brutit and praisit
in far contreis. This thair promptnes and readie obedience
to receave Chrystis Evangell, whilk than in many places was
dampnit as a pernicious and wickit doctrine, moveit the Apos-
till unfeanidlie to love thame. And moreover, schort efter his
departure fra thame, Sathan did rais up great truble and
scharpe persecutioun aganis the faithfull in that citie, evin be
thair awn companionis, freindis, and contremen, sa that lufe
callit upon the ane part for his presence, and thair afflictioun
on the uthir syd requyreit his assistance in that thair suddane
battell. And yit doith he confess, that Sathan did impeid him,
efter that he had attemptit once agane to have visitit thame.
*
This, I say, may appeir verie strange at the first syght.
But gif we sall merk and considder, deir Sister, that God
sumtymes dois humill his maist faithfull servandis, disapoynt-
ing thame of thair awn interprysis, whilk thay not the less
have purposit for promoting of his glorie, we sal ceas to
wonder; and begyn to magnifie the providence of our myghtie
God, wha onlie disposeth the tymes, and allane knaweth the
caussis why he not in all thingis satisfies the desyres in this
mortall lyfe of his deirest children. Assuredlie Paule ernist-
lie thristit to have bene with thame in the tyme of thair
battell, to have confirmit thame in the doctrine whilk be-
foir he had taucht; and thair estait (as said is) requyrit his
comfort, yea, in thair hartis thay did sair lament and bewaill
250
FAMILIAR EPISTLES.
his absence. But the desyres of neither partie was grantit
when thay maist requyreit. But the journey of the Apostill
was stoppit be Sathan, not in his awn persone, but by his sup-
postis¹ instrumentis of iniquitie, wha continewalie did labour to
stop the wark of the Evangell, and thairfoir did oftin ly in wait
for the Apostill, seiking his distruction, as the diligent reider
of the Actis of the Apostills may easilie understand. This
impediment maid unto him be sic as did trubill him, did he
call the work of Sathan, saying, "I have purposit anis and
againe to have visitit yow, but Sathan hes impedit me." Not
that Sathan be himself, or the wirking in his obstinat soul-
dieris, hath or can have any power to impeid the course of
Chrystis evangell, or yit to withhald spirituall comfort fra the
afflictit, but in sa far as it is permittit to thame and him, be
the permissioun of God, to trubill the elect for a tyme.
Fulischnes, presumptioun, and arrogance it wer to me to com-
pair my self with that maist excellent instrument of the Lord
Jesus, in zeall towards the promoteing of Christis glorie, or yit,
lufe towards the salvatioun and comfort of my brethrene. Na,
allace! as my hart is corrupt, and the hipocrisie thairof, in many
thousand caisis, hid fra my self, sa is my zeall cald and my lufe
nathing, gif it salbe tryit be the rycht touche-stone. Onlie this
dar I say, that sumtymes (seldome, allace!) I feill a sob and
grone, willing that Chryst Jesus mycht opinlie be preachit in
my native contrey, with a certane desyre that my earis myght
heir it, althocht it suld be with the loss of this wreachit lyfe.
And of verie purpois to haif visited yow did I leif this Congre-
gatioun heir, and also the familie committit to my particular
charge; but the cause of my stop do I not to this day clearlie
understand. I maist suspect my awn wickitnes, wha am not
worthie of sa greit a joy and comfort, as to heir Chryst Jesus
trewlie preachit, whair my hart maist thristeth, be reasone of
my former unthankfulnes, notwithstanding the former bene-
fittis whilk I can not deny my self to have ressavit fra the
1 ¹ Adherents, followers.
FAMILIAR EPISTLES.
251
handis of God in greatter aboundance, than ever could have
entirit in my hart to have askit. But what hath bene my in-
obedience to his Majestie, wha thus hath promotit me, my awne
conscience is not ignorant; and thairfoir, I say, justlie may my
God not onlie, deny unto me that whilk I maist desyre, but also,
worthie am I to be depryvit of all his giftis, unles his mercie sall
schaddow my offences. And sa, to punish my former unthank-
fulnes, it may be, that my God maist justlie hath permittit
Sathan to put in my mynd sic cogitationis, as did impeid my
journey toward you at this present: and thay wer theis; I hard
sic trubillis as appeirit in that realme, I began to disput with
myself as followeth: Sall Chryst, the author of peace, concord,
and quyetnes, be preachit whair weir is proclamit, seditioun
engenderit, and tumultis appeir to ryse? Sall not his Evangell
be accusit, as the caus of all calamitie whilk is lyke to follow?
What comfort canst thou have to sie the one-half of the pepill
ryse up aganis the other; yea, to jeopard the ane, to murther
and destroy the other, but above all, what joy sall it be to thi
hart to behald with thi eyis thi native contrey betrayit in the
handis of strangeris, whilk to na manis judgement can be
avoydit, becaus that thay wha aucht to defend it, and the
libertie thairof, ar sa blind, dull, and obstinat, that thay will
not sie thair awn destructioun? Theis, and mair deip cogita-
tionis, sa did, and yit do trubill and move my wickit hart, that
as I was without comfort, sa was I almaist without consall, not
onlie in that matter, but also in matteris of smaller importance.
I grant, that nane of theis dangeris whilk ar befoir expressit,
ar any sufficient cause or excuse why that I suld not hasard all
for the manifestatioun of Chrystis glorie; for gif the Apostillis
had lukit to any of theis, thay suld never have preachit Chryst;
for all sic trubillis, and mair grévous also, did ensew the publi-
catioun of his Gospell. And it is foirspokin, that sa it must
be also to the end of the warld; for alwayis must the reprobat,
the children of this warld, have sum pretext of excuse, why that
they reject the lycht whilk is offerit. But thairfoir must not
252
FAMILIAR EPISTLES.
the messingers of God desist fra thair office. And thairfoir, I
say, I knaw that na cogitatiounis can excuse me befoir God; for
my conscience beireth record, that the salvatioun of my breth-
eren aucht to be sa deir unto me, that it aucht to be socht
with the hasard of all that is on earth. But, allace! as the
woundit man, be he never sa expert in phisick or serurgerie,
can not suddanlie mitigate his awne pane and dolour, na mair
can I the feir and greif of my hart, althocht I am not alto-
gether ignorant what is to be done.
It may also be, that the doubtis and cald wryttings of some
brethrene did augment my dolour, and sumwhat discorage
me, that befoir was mair nor febill; for Sathan is sa subtill,
that he can mak the verie elect of God labour and travell for
a tyme to stop the preaching of the Evangell. Whilk thing,
becaus thay do neithir of hatred aganis Chryst Jesus, nor
of malice aganis the glorie of his name, but either unwit-
tinglie, or els of sum carnall affectioun and inconsiderat zeall,
is not dampnit, but obteaneth pardoun, and sa is suddanlie
removeit, or ellis gentillie rebukit to repentance; as the
fulische zeill of Peter, labouring to impeid Chrystis deith,
in persuading him to be mercifull to him self; and the re-
queist of the Virgin, his mother, calling him furth to speik
with hir, what tyme he was maist deligent instructing the
pepill. I am certanlie persuadit, that whatsoever my brethrene
did wryt, did proceid of lufe asweill towardis me, as toward the
commoun actioun whilk befoir was intended; but yit, it may be
that Sathan did either abuse (God sa permitting for caussis
knawin to his wisdome) thair simplicitie and zeall, or els my
feir and weaknes, sa that for that tyme my jurney towardis
yow was stayit.
But na thing do I sa mekill accuse as my self, and former
iniquitie: desyreing yow thairfoir, deir Sister, with all thais
that thristis the glorie of Chryst Jesus, to be proclamit
amang yow, unfeanitlie to call to God for me, that it wald
pleis him of his greit mercie, and for Chryst Jesus his Sonnis
•
FAMILIAR EPISTLES.
253
sake, to burie the rememberance of my grevous synis, and
sa to reule my hart with his principall Spreit, that fra hence
furth I may sa behave my self within his Kirk, that my lyfe be
na sclander to that doctrine whilk I profess. And I will not ceas
to call for yow, and for the faithfull in theis quarteris, that day
be day ye may incres and grow in faith, zeall, lufe, and pa-
cience; strenthnit be the mychty power of the Halie Gaist, with
sic vertew and force, that na assaltis of Sathan, na terrour of
deth, nor flattering promissis of transitorie lyfe, move yow fra
the stabilitie of that whilk anis ye have professit; but that con-
stantlie ye may continew to the end, leiffing unto your posteri-
tie sic testimony of your perfyt faith, that in yow thay may
have occasioun to glorifie God, in that it hes pleasit his god-
lie Majestie, be your patience, to minister and offir unto thame
the lycht of salvatioun. And gif theis thingis ye sall earnistlie
ask of God, to be grantit unto yow for the glorie of his awn
name, and for the merittis of his onlie weilbelovit Sone Jesus,
then whatsumever shall becum of my wrechit karcas, I am
maist certanlie persuadit, that the invincible power of Him
wha hes commandit his Evangell to be preachit to all realmis
and nationis, sall performe that gud work whilk he hes begun
amangis yow, to the prais and glorie of his greit mercie, and
to your eternall comfort, be the meanis of oure Lord Jesus
Christ: whais Omnipotent Spreit rest with yow, now and ever.
Salute hartlie, in my name, Mr David Sinclar, with utheris
of faithfull acquentance. Superfluous I thocht to wryt to everie
ane particularlie; for I suppois that ye will not spair to commu-
nicate whatsoever ye ressave, with sic as may have profit or
comfort thairby. The grace of oure Lord Jesus Chryst be
with yow.
Frome our toun,' the 16. of Apryle 1558.
Your Brother,
JOHNE SINCLAR.3
'Geneva: See p. 248, note 2.
2 See p. 245.
LETTERS
TO HIS BRETHREN,
AND THE LORDS PROFESSING THE TRUTH
IN SCOTLAND.
M.D.LVII.
THE following Letters were written by Knox when placed in a
peculiarly embarrassing situation. While he was actively en-
gaged in his ministerial duties, two of his friends, James Sym
and James Barron, burgesses of Edinburgh,' arrived at Ge-
neva, in May 1557, and brought the following letter from the
Earl of Glencairn, Lords Lorne and Erskine, and the Prior of
St Andrews, inviting him in their own name, and in that of
their brethren, to return to Scotland.
"Grace, Mercie, and Peace for Salutation.
2
"DEARLIE beloved in the Lord, the Faithfull that are of
your acquaintance in these parts, (thankes be unto God,) are
steadfast in the beleefe wherin ye left them, and have a godlie
thrist and desire, day by day, for your presence agane. If God
will move you, we will heartilie desire, in the name of the Lord,
that ye will returne againe unto these parts, where ye sall find
all the faithfull ye left behind you, not onlie glaid to heare your
doctrine, but also readie to jeopard their lives and goods, for
the setting fordward of the glorie of God. Albeit the Magis-
trats in this countrie be as yit but in the state ye left them,
yit at the writting heirof, we heare of no farther crueltie to be
used, than was before. We rather beleeve, that God will aug-
ment his flocke, because we see daylie the Friers, enemies to
Christ's Gospell, in lesse estimation, both with the Queen's
Grace, and with the rest of the Nobilitie of our realme. This,
in few words, is the minde of the faithfull present and absent.
The rest of our mindes this faithfull bearer will shew you at
'Some notices of Sym and Barron
may be found in vol. i. pp. 248, 268,
note 2, and vol. ii. p. 322, note 7.
VOL. IV.
R
2 "Quhilk, gif the Spreit of God
will sua move and permitt tyme unto
yow, we will," &c.—(Vol. i. p. 267.)
[ 258 ]
lenth. Thus, fare ye weill in the Lord. At Stirline, the 10th
of Marche, 1556 [1556-7.]
Sic subscribitur,
GLENCARNE.
LORNE.
ARESKINE.
JAMES STEWART.”¹
192
When he submitted this letter to Calvin and the other mi-
nisters, they, with one consent, gave it as their opinion, "That
he could not refuse that Vocation, unless he would declare him-
self rebellious unto his God, and unmercifull to his country.
Knox accordingly returned for answer, that he should visit
them, with all convenient expedition, "so soon as he might put.
order to that dear flock which was committed to his charge."
3
With this intention, in the end of September, Knox took an
affectionate farewell of his people, and leaving his family in
that city, he reached Dieppe on the 24th of October. There
he received tidings which filled his heart with grief, leading
him to the persuasion that the Lords had repented of their
invitation, and that many of the professed adherents to the
truth had drawn back, or become faint-hearted in the cause.
Under these feelings, he wrote the letter dated on the 27th of
that month, which, as it is embodied in his History, need not
here be repeated, as the copy in Calderwood is evidently tran-
scribed from the same source, and the original is not preserved.
In this letter, Knox refers to his own situation, having, he says,
upon the advice of "some of the most learned and godly in
Europe," complied with their invitation, and left his family and
flock, he had come so far on his journey, waiting for the first
vessel that should sail for Scotland. While he upbraids them
for their timidity and inconstancy, he, at the same time, admo-
¹ The above copy is here given from
a collation of the MSS. of Calder-
wood's History. It differs very slight-
ly from the letter as preserved by
4
Knox himself. See vol. i. p. 267.
2 Ib. p. 268.
3 See vol. i. p. 269.
4
* History, vol. i. p. 320.
[ 259 ]
nishes them of the unspeakable importance of the enterprise to
which they had already committed themselves; and in further-
ance of this cause, he asserts they ought to hazard their own
lives and fortunes, in order to deliver their brethren oppressed
and held in spiritual thraldom.
In the expectation that he might receive more favourable
tidings from Scotland, he continued at Dieppe. Owing to the
uncertain and interrupted communications between the two
countries, it is quite possible that Knox's acceptance of the
invitation had not been fully made known to the Protestant
Lords; but we may infer that this letter had reached Edin-
burgh by the beginning of December, and that its earnest and
touching appeals were not without effect. We at least find,
that on the 3d of December 1557, after consultation had been
held by the leading members, that a common bond or engage-
ment was drawn up and subscribed by them, in which they
agreed anew to adhere to that cause, and use their utmost
endeavours in advancing the Reformation.
Of this engagement Knox necessarily remained in ignorance,
when he addressed the following letters, Nos. II. and III., on
the 1st and 17th of December. The one was to his Brethren,
in general, being an enlargement of a previous letter, which,
like some others, probably had never reached its destination;
as he states, that in answer to his letters he had received none
since the month of May. The other, to the Lords, is written
in a calmer spirit than that of October. It contains such
counsels as he thought might animate and encourage them;
and concludes with the exhortation, that while they gave all
lawful obedience to the constituted authorities, it was their
duty, under all circumstances, to provide that the Gospel might
be truly preached and the sacraments purely administered.
In reference to his own conduct in abandoning his intended
voyage to Scotland, Knox took a more doubtful view after his
return to Geneva, accusing himself, in a letter already printed,'
¹ Supra, p. 250.
[ 260 ]
of having too readily allowed himself to defer his intended jour-
ney. But, as his biographer remarks, "Whatever were the
secondary causes of this step, I cannot help again directing the
reader's attention to the wisdom of Providence, in throwing
impediments in his way, by which his return to Scotland was
protracted to a period, before which it might have been inju-
rious, and at which it was calculated to be in the highest
degree beneficial, to the great cause that he meant to pro-
mote."1
Knox appears to have remained for some months in France;
although, on the 16th of December 1557, the Congregation at
Geneva did elect him, along with Goodman, "still to continue
the Ministers." Dr M'Crie quotes an authority to show that
Knox had become one of the pastors of a Protestant church
then formed at Dieppe. This could only have been an inte-
rim appointment, as he appears to have visited Lyon, Rochelle,
and other towns, previously to his return to Geneva in the
spring of 1558.
2
¹ M'Crie's Life of Knox, vol. i. p. 205.
2 Ib. p. 203.
}
LETTERS SENT TO SCOTLAND.
I.
TO SOME OF THE NOBILITY IN SCOTLAND.
The Spreit of wisdome, constancie, truth, and strenth be multiplied
upon you, by the favour of God our Father, and by the grace
of our Lord Jesus Christ.
ACCORDING to my promeis, Rycht Honourable, I came to
Deipe, the xxiiij. of October, of full mynd, by the good will of
God, with the first shippes to have visited you.
[See vol. i. p. 269-272.]
Frome Deipe, the 27. of October 1557.
II.
TO HIS BRETHREN IN SCOTLand.
Grace, mercie, and peace frome God the Father, and oure
Lord Jesus Christ, with the perpetuall increase of the Halie
Spreit.
ALBEIT of dyvers letteris writtin unto yow, deirli belovit Breth-
rene, since the moneth of May last bypast, I have ressavit na
answer to this hour, whilk mair I imput to the trubillis of theis
262
A LETTER TO HIS BRETHREN
}
wickit tymes then to any negligence and oblivioun in yow: Yit
cuming to Deip for performance of my promeis and satisfac-
tioun of your requeistis, (yf God so permit,) I culd not but re-
new sumwhat of my former rude wrytting, the tenour whairof
was in effect:
That ye considdering, by the signis foirspokin by oure Mais-
ter Chryst Jesus, (whilk for the maist part ar now present,)
the dayis of this maist corrupt warld to be schort, and thair-
foir the joyfull delyverance of that oppressit and afflictit
flock till aproche, may walk in Godis presence, as becumeth
his sanctis and chosin children; having your consciences as-
suredlie groundit upon the frie mercie promissit to the faith-
full in Chryst Jesus; and also, that your conversatioun amangis
men be sic as it becumeth the children of lycht, having a testi-
mony by your fruttis that your faith is not deid. And as this
is a thing maist acceptabill befoir God, sa is it not a litill ne-
cessarie in theis maist wreachit and wickit dayis. For, as sum,
never taking tryell of the ground of thair faith, haif schamfullie
sliddin back, to the great offence of many, opinlie denying the
eternall veritie of God, the sweitnes and power whairof, be all
apeirance, thai never taistit, (whatsoever thairof thai babillit
with thair toungis); sa hath the dissolute lyfe of suche as haif
professit Chrystis halie Evangell bene occasioun of tuo ex-
treame evillis: Former, thairby hath the conjurit enemyis of
Chrystis treuth takin a boldnes to blaspheme the same as a
doctrine diabolicall, whilk looseth the brydill to all impietie;
for the pestilent Papistis perceaving the licencious and inordi-
nat lyfe of sum professoures, did not onlie judge the haill noum-
ber to be lykwyse infectit, but also did nether fe nor eschame
to accuse the doctrine as the principall caus of sic enormiteis.
And thus, allace! do we expone the sacred and blissit Word
of God till opprobrie and rebuke by oure inordinat lyvis. The
secund inconvenient whilk is ensewit of oure ryatous and lycht.
behavour, is no less to be lamented; for thairby, sum whilk
began with us to follow God, to profess Chryst Jesus and to
IN SCOTLAND.
263
abhour superstitioun, ar declynit frome the sinceritie and sim-
plicitie whilk is in Chryst Jesus; and have separatit thame
selves frome the societie and communioun of thair brethrene, in
sectis dampnabill and maist pernicious; being bold to affirme,
that amangis us thair is no trew Kirk, be reasone that oure
lyvis do not agrie with the Word whilk we profess.
Albeit I am not ignorant that nether of theis tuo sortis of
men sall eschap scharpe judgement, (except be repentance God
spedilie call thame to better mynd and purpois,) yit ought we,
deir Brethrene, tak diligent heid that we be not offensive, nether
to Jew, nether to Gentile, as we sall heir and, I hoip, considder
efter that I have tuichit whairin this last sort of men do erre.
God is witnes I am not thair enemye, nether do I wryt of ma-
lice towardis any persone; but rather lamenting thair blindnes,
I desyre to communicat with thame the lycht whilk God hath
offirit and reveillit unto me in Chryst Jesus his Sone. Of sum
of thame, I trust, I may witnes, as man may judge of man, that
thai have a zeall toward godlines; but, allace! it is not accord-
ing to knowledge, for thai do stumbill at the same stone which
offendit the Jewis.
But to the purpois, that this sort of men fallis frome the
societie of Chrystis litill flock, with contempt of his sacra-
mentis and halie ordinances by us trewlie ministred, becaus
sum men having knawledge of the treuth, do abuse the
sueit libertie of the same, thay ar abusit and deceavit in tuo
poyntis: Former, thay do judge and pronunce of the doctrine
and religioun by the lives of the professoris. Secundlie, thay
requyre a greatter puritie and justice (denying any trew Kirk
to be whair vyces ar knawin) than ever was found in any congre-
gatioun since the begyning. Of whilk tuo errouris must neidis
follow most horribill absurditeis; for first, yf the lyfe of man,
be it gud or be it bad, wer ether assurance, ether yit any just
condempnatioun, of any doctrine or religioun, than was the
auncient idolatrie of the Gentillis,, and the blasphemous Law of
Mahomet, to be approvit for gude religioun; and by the con-
26-1
A LETTER TO HIS BRETHREN
trarie, the halie Law and ordinances of God wer and ar to be
rejectit as fals and vane; for in the auncient idolatrie, men of
most singular vertewis, temperance, and externall justice, did
live, as faithfull histories do witnes unto us. And this day,
amangis the Turkis, the commoun multitude do live a more
strait lyfe in many thingis than Godis Word dois requyre; yea,
and sum of thame, as concernyng thair externall behavour, may
be judgeit irreprehensibill. But what folie wer it to prove and
allow thairfoir thair dampnabill doctrine and fals religioun;
and on the other part, what age sall we find, frome Abrahame
to Moses, frome Moses to David, and frome David to Chryst,
in whilk iniquitie did not abound, yea, evin in the houshald of
God. Abraham him self, the father of the faithfull, denyit
Sara his lawfull wyfe, whilk, no dout, was a horribill sin; but
was thairfoir his religioun vane? God forbid. The Patriarchis
movit be invy, sald thair brother; the Israellites, efter dely-
verance frome Egipt, and efter thai had ressavit the law, fell to
idolatrie, grudgit, murmurit, and committit horribill fornica-
tioun; David was found giltie in adulterie and murther; and
finallie, the Halie Gaist doth witnes, by the mouthis of the
Prophetis Esay, Jeremie, and of the rest, that the pepill under
the maist godlie kingis, and when religioun was in greattest
puritie, then, I say, do the Prophetis witnes that the pepill was
maist infectit with vyces, and so continewit till the tyme of
captivitie; yea, and efter thair reductioun, thair lyves did no-
thing amend till the dayis of our Savioure Chryst Jesus. But
did this commoun iniquitie of the pepill prove or argue the
religioun, whilk was establissit be God and was taught amangis
thame, to be fals and vane? Far be sic cogitationis fra the
hartis of Christianis.
Farther, lat men considder yf it wes lawful for any man
to haif dispysit Godis halie ordinances, apoyntit to be usit
in his assemblie, becaus that wickit men wer participant
thairof; yea, or yit yf sic as separatit thameselves apart in
sectis (as did the Phariseis, Sadduceis, and uthiris) did lack
IN SCOTLAND.
265
thair just punisment. Plane it is thay did not; for thay all,
in proces of tyme, declynyng from the simplicitie whilk God
had approvit be his law and Prophetis, fell in dampnable
idolatrie and errouris. Sum arrogantlie pretending to be
savit not onlie be the workis of the Law, but also be sic con-
stitutionis as thai thameselves had inventit; otheris denying
the immortalitie of the saule, the substance of angellis or
spreitis, and the resurrectioun of the flesche; and uthiris con-
tempnyng and refusing halie matrimony. Thus, I say, did
God revenge the contempt of his halie ordinances upon sic as
wold not humill thameselves under the same; but devyding
thameselves frome the societie of his Congregatioun, pretendit
to a greater perfectioun than the law prescrybit.
I wald that everie man suld diligentlie mark this argument of
the Apostill: "If he (saith Paule) who dispysit the Law of
Moses, by the testimony of two or thrie witnesses, did suffer
death without mercie, with how greatter tormentis, trust yow,
sall he be punissit who tredeth under fute the Sone of God, and
esteameth the blude of his testament as a prophane thing?"
The Sone of God, who is the wisdom of his Father, hath com-
mandit us to assembill togidder in his name; he hath apoyntit
his halie Word to be preachit, and his Sacramentis to be minis-
tred, and to be receavit of suche as profess him to be thair
Soverane Lord and Saviour: whilk Sacramentis he hath sanc-
tifeit to us, not as was the Buke of the Law, with the blude of
goatis and calves, but with his awn precious blud, anis sched for
oure redemptioun; the memoriall and rememberance whairof
he hath straitlie commandit us (convenit togidder in his name)
to celebrat to his ganecuming. Theis thingis being weyit, do
we think that suche as contempn this his precept, withdrawing
thameselves frome the Congregatioun, whair thai can not deny
but Chryst Jesus is preachit without all mixture, and sacra-
mentis ministred according to his Word, sall eschaip judge-
ment? How the Papistis ar plaguit for the lyke pryd and in-
obedience, the maist part of men do sie; and evident it is, that
266
A LETTER TO HIS BRETHREN
the originall of diversiteis of thair religioun amangis thame
inventit had the same end whilk men now seik, to wit, thai wold
not stand content with the commoun justice' promissit to the
memberis of Chrystis bodie be faith in him, but thai wold aspyre
and contend for a greatter perfectioun than the commoun be-
leiveris culd have, and thairfoir did thai devyd thame selves.
apart, contemnyng Chrystes flock, and ordinances; but to what
halines thai ar atteaynit let the warld witnes. I am sure, God
is immutabill, and doith na less abhour the sectaries of this age
than he hath done thois of the former tymes; and wold God that
suche as most brag of perfectioun in theis oure dayis, had not
gevin so manifest declaratioun of thair awn blindnes as that thai
have done. If any think and object, the Kirk efter Chrystis
death, Resurrectioun, and Assensioun, is of greatter puritie and
perfectioun then was the Kirk under the Law, for it is callit the
halie and undefyllit Spous of Chryst, without spot and blemische,
and thairfoir whair vyces do reign, and be opinlie knawin, that
thair can not be the trew Kirk; lat the same man considder,
that the halie Apostill, yea, the Halie Gaist speiking in him,
did salut and acknowledge the congregationis of Corinthus,
Galatia, and Thessalonica, for the trew Kirkis of Christ Jesus,
in the whilk not the less wer crymis maist grevous-fornicatioun,
adulterie, incest, stryfe, debait, contentioun, and envy; yea,
sum had declynit and wer bewitchit be fals Apostillis, sum de-
nyit the Resurrectioun, sum wer ydill bellies, and sum affirmit
circumcision efter Chryst, a thing necessarie to salvatioun.
Trew it is, that the Apostill scharplie reprehendit asweill the
wickit lyfe as the erroneous opinionis, affirmyng that sic per-
sonis, without repentance, culd not entir in the kingdome of
God. But, in the meantyme, he did reverence and acknaw-
ledge (as I have said) the sam congregatiounis to be the trew
Kirkis of Chryst Jesus; and thairfoir, I say, that nether the
lyfe, nether the opinioun of particular personis, is (or can be)
either sufficient approbatioun, either yit just condempnatioun of
1 Or righteousness.
IN SCOTLAND.
267
any doctrine or religioun. The iniquitie of man declareth him-
self to be wickit, but it is not abill to deface the religioun whilk
God hath aproved be his expressit Word; for yf sa wer, as
befoir I have tuichit, than hath no religion bene sinceir and
pure frome the begyning, for that age hath never bene in whilk
wickit men did not abound, evin in the bowellis of the externall
Kirk of Chryst Jesus; and thairfoir I say, that the lyfe and
conversatioun of man is na assurit note, sign, or tokin of
Chrystis visibill Kirk. But the substance of that doctrine and
religioun, whilk is publicklie preachit and universallie ressavit
in any congregatioun, assemblie, or company, doith witness and
declair, whether the Spreit of the Lord Jesus doith thair rule
the Kirk or not. Whairsoever Godis Word hath supreme
autoritie; whair Chryst Jesus is affirmit, preachit, and receavit
to be the onlie Saviour of the warld, whair his Sacramentis ar
trewlie ministerit; and finallie, whair his Word reuleth, and not
the vane fantassie of man, thair is the trew Kirk of Chryst
Jesus. From the societie and ordinances whairof (I meane
suche as Chryst hes commandit to be usit) aught na man to
separat himself, notwithstanding that in the same the dornel
and cokill apeir to surmount the wheit and gud seid. But heir
do suche as will joyne thameselves to no congregatioun, except
with that whilk is perfyt in all thingis, object to us, "But ye
have left the assemblie of Papistis, and have gatherit youre
selves in companyis apart." I ansuer, "Just caus have we and
all men to flie frome the sinagoge of Sathan, not onlie becaus
of the wickitness of the lyves of suche as thairin be assembled,
but cheiflie becaus that oure soverane captane Chryst Jesus is
thairin blasphemit, his sacramentis and halie ordinances being
altogither pollutit and prophanit be the vane inventionis of men."
Cockell, or Darnel, is a weed that
grows among corn: "Let thistles
grow instead of wheat, and cockle
instead of barley."-(Job xxxi. 40.)
In Virgil we have, “Infelix lolium, et
steriles dominantur avena"-(Georg.,
lib. i. 154), thus rendered by Dryden:
"No fruitful crop the sickly fields return:
Wild Oats and Darnel choke the rising Corn."
And Shakespeare has, "Want ye corn
for bread? 'Twas full of Darnel."
268
A LETTER TO HIS BRETHREN
}
Lat thame convict us and oure congregationis (as thai never
sall be abill to do) of theis crymes, or ellis thai sall not eschaip
judgement and condempnatioun, becaus thai do dispyse Chryst
Jesus and his halie ordinances.
But now, deir Brethrene, lat us returne to oure selves, for
albeit that nether Papist, nether the other sort, sall eschaip
Godis judgement and vengeance, yit it becumeth us ever to
beir in mynd the sentence whilk oure Maister by himself,
and his Halie Spreit be his Apostillis, hath pronuncit in theis
wordis: "Lat so youre lycht schyne befoir men that thai
may sie youre gud workis, and that thai may glorifie youre
Father whilk is in heavin." "Be ye halie as I am halie, for
I have chosin and apoyntit yow to ga furth and to produce
frute." "Ye have not chosin me, but I haif chosin yow, to
whome I leif my awn exampill, that ye love ane another."
"For yow I pray (but for the warld I pray not) that ye may
be sanctifeit in the veritie; and the word and doctrine whilk
ye haif hard and professit is the veritie, be whilk ye haif
learnit to put of the ald man with his lustis and concupiscensis,
and to put on the new man, whilk is according to the image of
Him who hath creatit yow to walk in justice and cleanness of
lyfe; that ye refusing youre selves, may unfeanidlie studie to
obey the gudwill of God, whilk is youre sanctificatioun. Ab-
steanyng frome all filthines and impietie, giving occasioun of
sclander and offence to nane, knawing that wo and maledic-
tioun is pronuncit aganis sic as by whome sclander cumeth."
By theis and the lyke sentences, deir Brethrene, it becumeth
us to considder the excellencie of our vocatioun, and the dew
and voluntarie obedience whilk we as children aught to render
to sa loving and gracious a Father, who of his frie grace hath.
callit us frome darknes of errour, and frome bondage of Sathan,
to the brycht knawledge of his glorie, and to the glorious liber-
tie of his sanctis, whois kingdome, and glorie, and joy, he hath
apoyntit maist assurit and triumphant with Chryst Jesus his
onlie belovit. In considderatioun, I say, of this oure glorie to
IN SCOTLAND.
269
cum, and of that excellent oure present dignitie, which assur-
edlie we possess in hope (for evin now ar we the sonis of God
althocht oure glorie be hid), aught' we with all diligence watche
lest that oblivioun and forgetfulnes of oure God and of his king-
dome creip in oure myndis; being also cairfull and vigilant in
all assaltis, asweill to try and examyne the infallible signis of
oure electioun (whilk thing St Peter calleth "the making of oure
electioun sure"), tempting yf we stand in faith, and yf oure con-
science do beir recorde that in vane we haif not ressavit the
graces of God; as also, that we declair befoir this wickit gener-
atioun, be the frutis whilk we produce, what treis we ar, to wit,
the frutfull branchis of the verie vine. And in theis tuo poyntis
aught oure principall and cheif studie be occupyit, considder-
ing, first, that without faith it is impossibill to please God; and,
on the other part, that the eyis of oure enemyis ar ever bent
upon us.
The Papistis ar busie to espy oure offences, faultis, and
infirmiteis, to the end that, as said is, thai may blaspheme
the blissit Word of the eternall God, by whilk is utterit and
reveallit to us his fatherlie mercies, godlie consallis, and frie
graces towardis us, whilk as thai never taistit, sa may thai not
abyd to be preachit to the warld. But as thai sall beir thair
just condempnatioun, becaus thai accuse us, not haiting oure
sinis, but haiting oure personis and the veritie we profess, sa
ar thai not the enemyis maist to be feirit. For the vennoume
and malice of Sathan ringeth in all Papistis (for the most part)
is now more evident, evin to infantis, than that it can greatlie
hurt any, except sic as willinglie, and with appetit insaciabill,
do drink the poysone of that harlotis cupe, either for feir of
corporall punisment, or els for hoip of warldlie promotioun.
But in the other soit, of whome befoir we haif sumwhat spo-
kin, the craft and malice of the Divill fighting aganis Chryst is
yit mair covert, and thairfoir it is mair dangerous and mair to
be feirit; for under the colour and clok of mortificatioun of the
1
Aught, ought.
270
A LETTER TO HIS BRETHREN
flesche, of godlie lyfe, and of Christiane justice, thay ar becum
privie blasphemeris of Chryst Jesus, supplanteris of his digni-
tie, and manifest enemyis to the frie justification whilk cumeth
be faith in his blude. For sum of thame do not feir to deny
Chryst Jesus to be the eternall Sone of the eternall God, and
so with Arrius, blasphemouslie denying his Godheid. Sum do
affirme that it is impossible but that a man may obey and per-
fytlie fulfill the law of God in this lyfe, in whilk he may atteane
to as great perfectioun of justice as ever Chryst had. Otheris
do hald for a sure conclusioun, that Chrystis justice availleth
us nathing except that we have a perpetuall justice (as thai
terme it) of oure awn; and finallie, the generall consent of all
that sect is, that God, be his foirknawledge, consale, and wis-
dome, hath no assurit electioun, nether yit any certane repro-
batioun, but that everie man may elect or reprobat himself
be his awn frie will, whilk he hath (say thay) to do gud or
evill. The rest of thair opinionis,' maist horribill and absurd, I
omit at this present, tuiching onlie for your advertisement thois
whilk thai think inexpugnabill, and in whilk thai glorie as of
maist precious perlis, forgeit be thair awn braynis, and policit
be the fynes of thair wittis, when yit in verie deid thai ar but
the rottin heresies of Arius and Pelagius, lang ago confutit be
Augustine, and by auncient Wrytteris befoir him.
And of suche teacheris or professouris I beseik yow, deir
Brethren, to tak heid, for be thame is not onlie the glorie of
Chryst Jesus and his dignitie trodin under fute, but also is God
in effect denyit to be God. For whosoever gois about to re-
move frome God, ether yit to call in dout his wisdome and foir-
knawledge, his justice, power, mercie, gudnes, or frie electioun,
goith about, sa far as in thame is, to destroy and call in dout
his hale Godheid: for yf thair be any thing whilk he did not
caus, yea, whilk he did not also predestin and apoynt, then
lackit he wisdome and frie regement; or, yf any thing was ever
done, or yit efter this salbe done, in heavin or in erth, whilk he
1
The persons here alluded to, went under the general name of Anabaptists.
IN SCOTLAND.
271
mycht not have impeidit yf sa had bene his godlie pleasure, then
is he not omnipotent. Whilk thrie properties, to wit, wisdome,
frie regement, and power, denyit to be in God, I pray yow what
restis in his Godheid? But far be sic blasphemous and impious
cogitationis frome the hartis of sic as hoip to reign in the king-
dome with Chryst Jesus. The wisdome of oure God we ac-
knawledge to be suche, that it compelleth the verie malice of
Sathan, and the horribill iniquitie of sic as be drounit in sin,
to serve to his glorie and to the profit of his elect. His power
we beleive and confess to be infinit, and sic as na creature in
heavin or earth is abill to resist. And his regement we acknaw-
ledge to be sa frie, that nane of his creatures dar present
thame in judgement, to reasone or demand the question, Why
hes thow done this or that? But the fontane of this thair
dampnabill errour, whilk is, that in God thai can acknawledge
na justice except that whilk thair fulische brane be abill
to comprehend, at more oportunitie, God willing, we sall
intreat.¹
At this present, I thocht it my dewtie, and verie lufe con-
streaynit me thairto, to advertise yow that Sathan hath sent
furth his messingeris almost in all quarteris, to disperse and
sawe abrod theis his pestilent opinionis, and thairfoir in the
bowellis of Chryst Jesus, I' exhort yow to try the spreitis of
suche as sall cum unto you. Suffer na man without tryell and
examinatioun to tak upon him the office of a preacher, nether
to travell amangest the simpill scheip of Chryst Jesus, assem-
bling thame in privie conventionis; for yf everie man sall entir
at his awn appetit in the wynyaird' of the Lord, without just
tryell of his lyfe, conversatioun, doctrine, and conditioun, as
sum, mair to serve thair awn bellies then the Lord Jesus, will
offir thair labouris, sa na doubt sall Sathan haif his other sup-
'This intention, as will afterwards
appear, Knox accomplished in his
elaborate work on Predestination, en-
titled, "An Answer to the Blasphe-
mous Cavillations written by an Aua-
baptist," which was printed at Gene-
va, after his final return to Scotland,
in the year 1560.
"Wynyaird," vineyard.
272
A LETTER TO HIS BRETHREN
postis' by whome he purposeth to distroy the verie plantatioun
of oure heavinlie Father; and thairfoir my prayer is and salbe
unto oure God, that in this behalf ye be circumspect, prudent,
and warr.
For as the matter and business ye haif in hand is
heich, and to the advancement of Godis glorie, and to na small
comfort and consolatioun of youre brethrene, yf in the same
constantlie with godlie wisdome ye proceid, sa sall Sathan be
maist vigilant to trubill and impeid the same, be all meanis
possibill; the poweris of the erth sall na dout ganestand yow;
and the dissolute lyfe and ungodlie behaviour, perchance evin
of sum preacheris, may sclander and offend the weak anis in
Chryst. But nether of boith (except, as God forbid, yow turne
bak frome youre godlie interpryse) do I sa mekill feir as the
assalt of Sathan be fals teacheris or dissembled brethrene; for
seldome it is that opin tiranny doith utterlie suppres in any
realme or province the trew religioun ernistlie ressavit be a
multitude. And albeit the ungodlie lyfe of preacheris for a
tyme trubill the quyetnes of sum conscience, yit sic is the mer-
cie of our God towardis his awn elect, that be his Halie Spreit
he comforteth the simpill, and be the power of his blissit
Word, in the end, he confoundith the dissemblit preacher or
professour, (I meane him that is the mercinarie, wha seikith
the bellie and not the glorie of Chryst Jesus,) sa that nether
the opin tiranny, nether yit the clokit and disgysit preacher,
can mekill hurt. But dissavabill and fals doctrine is a poysone
and vennoume whilk, under the taist and name of veritie, anis
dronkin and ressavit, with great difficultie can efterward be
purgeit; as the Epistill of St Paule, and the historie of all
ageis, entreatting the estait and matteris of religioun, do teache
us. Yf, thairfoir, the doctrine and persuasion of any man
tend to the exaltatioun and advancement of any justice or per-
fectioun, except of Chryst Jesus allone; yf any affirme that
Christiane justice, whilk is avalabill befoir God, be any uthir
perfectioun than remissioun of our sinnis, whilk we haif be
1 Followers.
IN SCOTLAND.
273
!
onlie faith in Chrystis blude; or yf any promeis suche perfec-
tioun in this lyfe, that unfeanedlie we neid not to say, "Remit
to us oure offences, for we ar unprofitable servandis;" and
finallie, give any persuad that oure merittis, gud workis, or
obedience, be any caus either of our Justificatioun, or yit of
oure Electioun, lat him be accursit, suppois that he wer ane
Angell frome heavin; for he preachith to us another Evangell
then the Sone of God hath reveallit to the warld, and the
Halie Gaist hath seillit up to us, be the mouthis and wryttingis
of the Apostillis, whilk planlie affirmeth, "That thair is na uthir
name gevin to men under the heavin in whilk thai may be
saveit, except in the name (that is, in the power and vertew) of
Jesus crucifeit, wha is maid to us frome God, justice, wisdome,
sanctificatioun, and redemptioun;" be whome allone we have
acces to the throne of Godis mercie; as be ane onlie propicia-
torie and obteaner of grace to us that of nature be sinfull, the
flesche (evin efter oure regeneratioun) ever rebelling aganis
the spreit during the travell of this lyfe, in sic sort, that with
the Apostill Paule, the rest of Godis children ar compellit to
confess, "That in thame, that is in thair flesche, thair remaneth
na gude;" and thairfoir eschame thai not to confess (and that
opinlie and frome the hart), "That not of the workis of rycht-
eousnes whilk we have done, but of His meir mercie and grace,
who loving us when we wer enemyis, did give to the deth of the
cross his onlie Sone for us, ar we savit." And farther thai ac-
knawledge, that this salvatioun doith not proceid of our workis,
nether yit that it was apoyntit till us in tyme, but that befoir
the foundatioun of the warld was laid, did God elect us in
Chryst Jesus, that we suld be halie and blamless befoir him be
love, by the whilk he loved us evin when we wer deid in sin,
and did predestinat us, and frelie chois us to be his inheritouris
with Chryst, according to the gud pleasure of his will. Sa
that we ar his creatioun, creatit in Chryst Jesus to gud workis,
whilk God hath preparit that we suld walk in thame, so that
throcht grace, and that be frie and undeservit favour, ar we
VOL. IV.
S
274
A LETTER TO HIS BRETHREN
saveit, be faith, nether of our selves, nether yit of our workis,
lest that any suld glorie. But all the children of God do ac-
knawledge and confess, that salvatioun and the lyfe everlasting
ar the gift of God the Father, frelie gevin with Chryst his
Sone; as the 24 elders, casting thair crounis befoir him that
sitteth upon the throne, with ane voce doith cry, giving glorie and
prais to him, in theis wordis: "Worthie art thou, O Lord, to
receave glorie, honour, and empyre, for thou was killit and
hast redemit us, and hes maid us to oure God priestis and
kingis." This doctrine, I say, hath the Halie Gaist seillit up
unto us, whilk Sathan from the begyning hath impugnit; but
now in theis last dayis most cruellie doith he rage, omitting
no occasioun be the whilk he is abill to deface the same, sa
that what he can not do be opin tiranny, that he travelleth to
bring to pas be fals doctrine and errouris dampnable; that is,
Sathan continewallie laboureth to intromedle, and mixe sum
what proceiding frome us, besydis Chryst Jesus and his justice,
in the caus and matter of oure redemptioun and salvatioun, for
nathing to him is mair dispytfull than Chryst Jesus exaltit,
trewlie preachit, and constantlie affirmit to be the onlie Saviour
of the warld. For that Word of veritie, being the power of
God to the salvatioun of all thois that beleive it, is the plane
subversioun of his kingdome; and thairfoir he, oure mortall
enemye, the ald serpent, persaving his heid to be brusit by the
power of Chryst Jesus sa preachit, that he allone may be
knawin conqueror, doith now spit furth his deidlie venoume,
and ferslie steireth his terribill taill, to the end that he may
trubill for a tyme the verrie elect, and utterlie blind, inven-
noume, and disceave thois whos namis ar not written in the
Buke of Lyfe.
But my hoip is gud of yow, deirlie belovit in the Lord
Jesus, that evin to the end ye sall continew in that doc-
trine whilk anis ye haif professit, notwithstanding that the
windis of unstabill and disavibill opinions be blowin in your
earis; and also, that ye sall proceid and marche forward in the
IN SCOTLAND.
275
battell begun, (Remember, I beseik yow, with what conditionis
we did first break bread togidder in the name of the Lord
Jesus,) whatsoever impedimentis be preparit in yow contrair;
that so doing, at the last ye may atteane to the participatioun
of that kingdome, the possessioun whairof is not gottin but be
the suffiring of many tribulationis. The mychtie power, illu-
minatioun, and grace of the same Spreit, who rasit frome death
the Lord Jesus, the great Bischop of oure saulis, move, illumi-
nat, and inspyre your hartis, sensis, and understandings, that
cleirlie ye may behold the length, breid, the hecht and deipnes
of that lufe of God our Father, schewit and confirmit to us in
Jesus Chryst; and sa lychtin the eyis of your inward man, that
continewallie ye may contemplat the unspeakabill ryches of
that glorious inheritance, prepareit for sic as beleive and profess
him in the presence of men, and of this wickit generatioun ;
that ye, in deip considderatioun of the same, may contempn.
and dispyse the disceavabill and transitorie pleasuris that be
present, in a sure hoip to possess with the Lord Jesus Chryst
thois thingis that be permanent and eternall. Amen.
This letter is mair ampill than was that whilk I sent first,
and thairfoir, notwithstanding the copies of the other, I pray
yow provyd that the doubill of this be sent to oure brethrene
in Kyle, and to utheris that sall requyre it. The Grace of the
Lord Jesus rest with yow.
Frome Deip, the first of December 1557.
Your Brother to command in godliness,
JOHNE KNOx.
276
A LETTER TO THE PROFESSORS
III.
TO THE LORDS AND OTHERS PROFESSING THE TRUTH IN
SCOTLAND.¹
The secreitis of the Lord ar reveallit to thois that feir him.
THE Halie Gaist, be the mouth of David and Salomone,
(Rycht Honorabill Lordis,) for tua reassonis, calleth "The feir of
the Lord, the begynning of all Wisdome:" First, becaus without
the same, all that apeireth to be wisdome perischit, and maist
commounlie turneth to the perditioun of thois that ar esteamit
and do esteame thame selves most wyse; for wisdome naturall,
not reullit nor brydillit be the feir of God, as it is but extreame
fulischnes, sa is it a poysone and vennoume maist deidlie, whilk
in the end commounlie bringeth the warldlie wyse to warldlie
confusioun, as the experience of all ageis haif taucht us; whair
be the contrar, the feir of the Lord preserveth his servandis in
thair greattest extreamiteis evin befoir the warld. But this is
not the cheif caus why the feir of the Lord hath the foirnamit
titill; for evident it is, that not onlie the warldlie wyse anis
suffer deth and cum to confusioun, but also, as David dois wit-
ness, evin thois that altogether be fullis and enrageit with mad-
nes; yea, it is statute to all men anis to die. But becaus
that whair the feir of the Lord is anis deiplie graftit in the
hart, that thair also is the graceis of the Halie Spreit frome
tyme to tyme addit to the farther instructioun, comfort, and
confirmatioun of Godis chosin children in all godlines; thairfoir
it is justlie and cheiflie callit "the begynning of wisdome," be
whilk man atteaneth to eternall felicitie, and so doith eschaip
deth and confusioun. For this is the conclusioun of the Halie
Gaist maist certane and infallibill, That whair God of his
1 Calderwood refers to this as "a
prolixe letter to the Lords," and in-
serts the concluding portion of it in
his larger History, vol. i. p. 323.
ཅ་
OF THE TRUTH IN SCOTLAND.
277
great mercie and infinit gudnes anis begynnis to tuiche the
hart with his trew feir, and as it wer to change it frome the
naturall rebellioun to gif unfeanid reverance to his halie Ma-
jestie, that thair He will (yea, evin aganis the puissance and
rage of the portis of hell) performe the work of oure Redemp-
tioun, to the manifestatioun of his awn glorie, and to the ever-
lasting joy of thois to whome he apoynteth his Halie Spreit
scolemaister and instructour.
And albeit that this His favour and fatherlie cair be com-
moun to all his children in thingis aperteaning to lyfe ever-
lasting, (everie ane receaving sic portioun and measure of
his grace as His wisdome knaweth to be expedient for
finisching and confirmatioun of that gude work begun,) yit
in distributting temporall benedictionis, his Majestie takis
maist especiallie cair upon thois whome he hath determinat
and appoyntit to be reularis, comforteris, and manteaneris
of uthiris. To Joseph he gave not onlie favour in the eis of
strangeris in tyme of his bondage, but also in his young age he
did schaw unto him maist notabill visionis, to the perfyt un-
derstanding and knawledge whairof did nether his father,
nether yit him self, fullelie atteane many dayis efter. To Salo-
mone, lykwyse, war superaboundantlie gevin ryches, honour, and
warldlie rest, besydis the wysdome whilk he requyrit. And to
Daniell, abufe all mortall men of that age, was gevin the knaw-
ledge and revelatioun of secreit and hid thingis to cum. Whilk
singular priviledgis (in whilk thai did far excell thair brethren)
did not sa mekill serve for thame selves as for the commoditie
and profit of uthiris, to whome God maid thame instructoris,
reularis, defenderis, and stewartis; for the interpretatioun of
dreamis and visionis gevin unto Joseph did mair profit the com-
moun-welth of Egipt than it did serve for his eternall salva-
tioun; and the same may be said of thois notabill preroga-
tivis gevin to Salomone and Daniell; for be the felicitie of the
ane was the pepill of Israell living in his age repute blissit, and
be the revelatioun grantit to the othir, is the hale Kirk of God
278
A LETTER TO THE PROFESSORS
this day assureit of thingis bypast and that ar to cum; and
thairfoir, I say, that sic singular and rare previledges and
graces ar gevin to a few for the comfort, instructioun, and de-
fence of many.
But ane thing is to be heir merkit and diligentlie to be
observit, whilk is this, that befoir all theis super-excellent
graces, we plainlie may persave that the feir of God was
plantit in thair hartis. For in Joseph we may espy ane ha-
tred of sin and iniquitie whilk his Brethren committit, in sa
fer as he reveillis the same to his and thair Father, whais auto-
ritie he judgeit sufficient to have repressit the same. In Salo-
mone we sie ane desyre of wisdome, whairby he mycht reule
and governe with equitie and justice the pepill committit to his
charge. And in Daniell doith evidently appeir the horrour and
feir that he had to pollut and defyle him self with meittis for-
bidden be the law of the Lord his God. And this, I say, that
the feir of the Lord is the begynning and continewance of wis-
dome: of Wisdome, I say, whilk is worthie the name of Wis-
dome, and is the maist singular gift of God gevin to thois be
whome he purposeth to work any notabill work to his glorie.
But farther must I admonische, that I meane not that thois
onlie wha haif theis singular previledges or revelationis of
secreit thingis gevin unto thame, immediatlie gevin of God,
have in thair hartis his trew feir, and that na uthir besydis
hath any motioun thairof; but I meane also, that thai whais
hartis God dois sa molifie and move, that with reverence thai
resave the consall and admonitionis gevin unto thame be Godis
messingeris, and do determyne with thame selves to obey his
halie will reveallit unto thame, albeit the same appeir far to
pass thair power or ingyne. Thais men, I say, how ignorant
that ever thai appeir to be of God, can not be judgeit altoge-
ther emptie and voyd of his trew feir, nether sall thai be desti-
tut of wisdome and power to performe tha thingis whilk God
requyreth of thame. For in sa fer as Pharo did feir the
thingis that wer not sene, and at the consall and commande-
OF THE TRUTH IN SCOTLAND.
279
ment of Joseph did mak provisioun for the danger whilk the
naturall man culd nether haif beleivit nor feirit; in sa doing,
I say, he did declair him self mekill to esteme the messinger of
God, by whais spreit, power, and providence war sic thingis
not onlie revealit, but also suld be performit and brocht to pass.
Whilk thingis I meane, to reverence Godis messingeris, hartlie
to embrace and studie to obey the preceptis and charges whilk
thai give, to studie also to magnifie God and to mak his pro-
vidence and wonderous workis knawin unto men, can na man
do frome ane unfeanid hart, except that sum spark of Godis
trew feir rest in the same. The lyke is to be notit in Nebu-
chadnezar, who being the golden heid and onlie monarche in
the erth in his dayis, eschamit not to stoup and to fall doun
(heiring the interpretatioun of his awn dreames) befoir the feit
of Daniell, and opinlie to confess that thair was na God wha
reuleth the heavin and the earth except the God of Israell.
And, moreover, he did not onlie promote Daniell, being a stran-
ger, captive, and prisoner, above all the princes of his realme,
but also, at his request, the King promotit till honouris and
offices his fellowis, and was beneficiall to the rest of the Jewis
than afflictit in his dominionis: Whilk confessioun, obedience,
lufe, and liberalitie did, no doubt, spring frome the secreit and
hid feir of God whilk was plantit in his hart, and, no doubt, had
sum rute in the same, when he appeirit ignorant of God, and
greattest enemie to his pepill. What farder graces and com-
moditeis (not onlie to thame selves, but also to many uther)
did ensew this thair obedience, the Halie Gaist doith not con-
ceill. For by the ane, to wit be Pharo, was not onlie his awn
pepill fed and preserved in the dayis of famyne, but also be
that godlie provisioun maid in his realme was the lyves of
many othiris preservit; yea, the lyves of the haill Kirk of God.
whilk that day was knawin to be upon the erth; I meane of
Jacob and his houshald. And albeit that Nebuchadnezar did
fall, and in many thingis offend maist horribillie, yit still we
find that the mercie of God did sa overcum his malice, that
280
A LETTER TO THE PROFESSORS
efter long punisment and dejectioun from all honouris he was
restorit agane, not onlie to the forme, reassone, and under-
standing of man, (of the whilk he was depryvit for a tyme,)
but also to his former dignitie, honouris, and impyre, to the
great manifestatioun of Godis glorie, and to the maist singular
eruditioun, admonitioun, and comfort to uthiris. For what
eruditioun and doctrine was preachit to the warld be the pub-
licatioun of his confessioun, and of the maist wonderous work
of God declarit upon him, whilk he did notifie to many realmes
and nationis [which heirtofoir] wer drounit in idolatrie, and
did live without any perfyt knawledge of the liveing God;
what admonitioun mycht, and this day may and suld, erthlie
reularis and princes ressave be his punisment; and what singu-
lar comfort is left to penitent synnaris in his maist notabill
restitutioun to honouris agane. The matter, I say, can not be
expressit be the wit or ingyn of man; and thairfoir yit agane
I say, that whairsoever the trew feir of God is plantit in the
heart, that thair sall also efter be addit wisdome and uthir
graces, necessarie and profitabill not onlie to the receaver but
also to uthiris. But this rute of vertew and wisdome (the trew
feir of God I mene) being absent fra the heart, as thair can be
na obedience whilk is acceptabill unto God, nether yit any love
to his messengeris of any lang continewance, sa can thair be na
wisdome to searche and seik for thinges profitabill, nether yit
grace to follow Godis will how manifestlie that ever it be re-
veillit. But rather ar the hailsum consallis and admonitionis
gevin for reformatioun of manifest iniquitie, and also for tem-
porall commoditeis and conservatioun of realmes and commoun-
wealthis, not markit nor perfytlie understand, or ellis when
Godis messingeris do planelie speik to princes and reularis,
thair consallis and admonitionis ar disdanefullie contempnit.
The consall, na doubt, of Moses to proud Pharo had bene to
the salvatioun of him self and to the saifgaird of his pepill, gyf
efter many plaguis he culd haif gevin obedience. But as the
sone did lang schyne befoir the blind, so in the end, without
OF THE TRUTH IN SCOTLAND.
281
all lycht and wisdome, was he and his armie, in thair cruell
rage, drounit be the watteris of the Red Sea.
The admonitioun and counsall of Jeremie to King Zedichias,
(althocht it apeirit scharpe, for he commandit him to rander and
subject him self in the power of the King who beseigit him,) yet
had it not bene a litill profitabill to him and to that commoun-
welth yf he had obeyit and followit the commandement of the
Prophet. But becaus the King and his consall in the end
agreit to follow thair awn imaginationis, and sa to rebell aganis
God and his messenger Jeremie, the ane and the other, I mene
the King and his counsallouris, did taist the bitter cupe of Godis
vengeance, whilk sa oft was pronuncit be the mouth of the
same Prophet, for the eyis of Zedikias was compellit to behold
his consalloris, yea, and his awn sonis slane in his presence,
and immediatlie was his awn eis put out, sa that ever [efter]
that he never saw lycht nor comfort in earth. Jerusalem was
brunt with fyre and the haill land was laid waist, and all this
calamitie came upon thame becaus the counsall of God, pro-
clamit be his Prophetis, was mockit and contempnit. And yit
in this maist miserabill and universall visitatioun, mercie was
schawin to sic as feirit God, and had bene obedient and
schawin mercie to his Prophet; for besydis the multitude,
whilk at the commandement of Jeremie did subject thame
selves to the King of Babilone, and sa was saveit from that
present vengeance, Abedmelech, the Black More or Ethio-
piane, be whois intercessioun and bald requeist unto the King,
the Prophet was delyverit frome death and prisone; and
Baruche, the scryb, be whome was writtin and presentit to the
Prince and Counsalloris the sermonis and preacheingis of Jere-
mie; these two, I say, in the middis of that samyn fyre of
Godis vengeance whilk consumed many thousandis, found fa-
and did obteane thair lyves for a prey.
grace,
Theis thingis I breiflie tuiche, Rycht Honorabillis, not sa me-
kill to instruct yow, as to animate and to incorage yow in that
maist godlie work whilk anis ye have purposit. Ye wer of mynd
vour and
•
282
A LETTER TO THE PROFESSORS
(and my gude hoip is that so ye yit remane) to jeoparde and
hasarde in the cause of Chryst Jesus, and for the delyverance of
your brethrene frome this Babilonicall and Antichristiane bon-
dage, your lyveis, your honouris, and whatsoever ye haif ressa-
vit in temporall thingis of Godis handis. This matter ye haif
communicattit with me, and I, as I must answer in the pre-
sence of the Lord Jesus, hath gevin unto yow suche consall as
his Halie Spreit assureit me is for the manifestatioun of Godis
glorie, and also to your eternall comfort, what soever flesche
and blude do judge in the matter; as in my former letteris moir
fullie is expressit. But this your former purpose, and my con-
sall also, notwithstanding, gif the trew feir of God have not
sum rute in your hartis, all is vane and labour lost. For of
this one thing I will, that assuredlie ye persuade your selves
that the fludis sall cum, the windis sall blaw, the stormes and
tempestis sall aryse, and with violent rage thai altogether sall
assalt your fortress, and than, except ye be buildit upon the
sure rock, Chryst Jesus, who hath commandit yow to forsaik
your selves and to follow him, impossibill it is that ye can re-
mane constant in your godlie purpois, but in a moment sall
your haill building and house be overthrawin; for flesche and
blude can not deny the self, nether yit can it be maid abill to
indure and abyde the fyre of afflictions, except that it be con-
victit of the awin infirmitie, and thairfoir be strenthnit and
confirmit by the power of ane other. For this ordour dois God
maist commounlie keip in apoyntting and sending to battell his
best and maist approved soldieris; first, to deject thame frome
all confidence whilk thai may haif, ather in thame selves, ather
yit in the arme of any man, and thair efter, to erect and rais
thame up in boldness of his strenth, and by the frie promissis of
his mercie, sumwhat dois he remeid the trubill of thair con-
science. And this dejectioun, humiliation, and refusall of
thameselves, he worketh baith in conscience and in confidence.
of warldlie power; he embassis¹, and beateth doun the con-
1 "Embassis,” humbleth, degradeth.
OF THE TRUTH IN SCOTLAND.
283
science, openyng the eyis of thair myndis that thai may behald
the misereis of thair awn nature, and thair just condempna-
tioun whilk thair synis deserveth. In deip contemplatioun
whairof, God bringeth thame, as it wer, to the portis of hell,
to ane unfeaned hatred of thame selves and of sin, (and this is
the first entres to the trew feir of God;) but in this estait he
leaveth thame not, but manifesting to thame his undeserved
love and favour in Chryst Jesus, his onlie Sone; he releveth
and sumwhat raseth up thair conscience, sa that in all assaltis
thai rest upon his frie mercie. Thus did he beat doun the
pryd of Peter and the confidence whilk he had in his awn
strenth; and the glorie also whilk Paule had in the justice of
the Law; and yet was the ane apoyntit preacher to the Jewis,
and the othir cheif Apostill to the Gentillis. And sic as it
[pleasit] God to apoynt to delyver his pepill oppressed be
warldlie calamiteis, he commounlie doith sa intreat for a lang
seassone, to the end that thai haif na cause to glorie in any
thing aperteaning to the flesche. For albeit Moses in his
youthheid was nurischit in Pharois hous, yit befoir he was
knawin to be the apoyntit messinger of God for the delyverance
of Israell afflictit, he was fourtie yeiris banissit, yea, and
aschamit not to keip the scheip of his father-in-law. The
lawe and sempill estait of Gedioun, the contempnit youth and
infancie of David, ar not conceillit by the Halie Gaist, to in-
struct us; first, that the eye of God in apoyntting of his mes-
singeris, luketh not to suche thingis as the warld maist esteam-
eth; and secundlie, to beat doun the arrogance and pryd of all
flesche, that na man glorie of sic workis as God dois work by
him whome he hath chosin fra the dounghill (as David speak-
eth) and placeit him with the princes of his pepill, without all
merit or deserving of thame selves, ather yit of any of thair
progenitoris.
The same I mycht prove be more exempillis; but theis
historeis I may not apply, least that I be compellit to exceid
the measure of a missive. Thais that thus be taucht of God,
284
A LETTER TO THE PROFESSORS
and be plane and cleir sycht of thair infirmitie and wreachit
nature, ar unfeanidlie moveit to rest upon the power of God,
and upon his frie and undeservit mercie, have frome tyme
to tyme augmentatioun and incress of his Halie Spreit, and
wisdome in aboundance, joynit with constancie, ministred unto
thame in the middis of all afflictionis, to performe the gude work
whilk in Godis name thai begyn. And so potentlie dois He
sumtymes work, evin be sic as haif sum tymes appeirit abject,
and of na estimatioun, that by ane he comforteth, manteaneth,
and delyvereth many thousandis. Gif ye haif taistit of this
spreit (Ryght Honorable), and by the motioun of the same
putt your handis to the Lordis work, then, whatsoever any
creature imagyn in your contrair, yit sall ye so prosper, that in
the end ye salbe callit the blissit of the Lord. For as sic as
labour to suppress Godis glorie sall leif thair names in execra-
tioun to the posteritie following, sa sall thois that unfeanidlie
seik to promot the same have thair names writtin, not onlie
in the Buke of Lyfe, but also sall haif thame heir keipit and
registrat in speciall recommendatioun. But in all thingis
I wische your cyis to be singill, behalding onlie in your inter-
pryse the glorie of God, your dewtie, and the salvatioun of your
brethren.
But now, na farder to trubill yow at this present, I will onlie
advertise yow of sic brut' as I heir in thir partis uncertanlie
noysit; whilk is this, that contradictioun and rebellioun is maid
to the Autoritie be sum in that realme. In whilk poynt my
conscience will not suffer me to keip back fra yow my consall,
yea, my judgement and comınandement, whilk I communicat
with yow in Godis feir, and by the assurance of his trewth;
whilk is, that nane of yow that seik to promote the glorie of
Chryst do suddanlie disobey or displeas the establissit Autoritie
in thingis lawfull; nether yit, that ye assist or fortifie suche as
for thair awn particular cause and warldlie promotioun wald
trubill the same. But in the bowellis of Chryst Jesus I exhort
1 "Brut" or " bruit," rumour, report.
OF THE TRUTH IN SCOTLAND,
285
yow, that with all simplicitie and lawfull obedience, joynit with
boldnes in God, and with open confessioun of your faith, ye
seik the favours of the Autoritie, that by it (yf possibill be)
the cause in whilk ye labour may be promotit, or at the leist
not persecuted; whilk thing, efter all humill requeist yf ye can
not atteane, then, with oppin and solempn protestatioun of your
obedience to be gevin to the Autoritie in all thingis not planelio
repugnyng to God, ye lawfullie may attempt the extreamitie,
whilk is, to provyd, whidder the Authoritie will consent or no,
that Chrystis Evangell may be trewlie preachit, and his halie
Sacramentis rychtlie ministerit unto yow, and to your brethren,
the subjectis of that Realme. And farther, ye lawfullie may,
yea, and thairto is bound to defend your Brethrene from perse-
cutioun and tiranny, be it aganis princes or empriouris, to the
uttermost of your power, provyding alwayis, as I haif said, that
nether your self deny lawfull obedience, nethir yit that ye assist
nor promot thois that seik autoritie and pre-eminence of warld-
lie glorie, yea, of the oppressioun' and distructioun of uthiris:
I mene of him wha in the begynning of his autoritie and govern-
ment began to profess Chrystis treuth, but suddanlie slyding
back, became ane cruell persecutour of Chrystis memberis, a ma-
nifest and oppen oppressour of all trew subjectis, and a man-
teaner of all mischevous men; in whilk horribill vyces he and
his factioun and assisteris, I mene his neirest kinesmen, cheifest
consall to this day, do continew, and malign according to thair
power, whilk God of his just judgement sall schortlie suppress.
For not onlie the blud of thois constant martiris of Chryst
Jesus, Mr George Wischert,3 simpill Adame Wallace, and of
uthiris whilk did suffer for Chrystis cause onlie, but also the
2
¹ In Cald. MS., "suppression."
James Duke of Châtellerault,
Governor of Scotland. In the His-
tory of the Reformation, under the
year 1543, (vol. i. pp. 93–105,) Knox
has given some interesting details of
his early inclination, when elected
Governor, to favour the reformed doc-
4
trines, until the arrival from France
of his bastard brother, the Abbot of
Paisley (afterwards Archbishop of St
Andrews), who obtained such a per-
nicious influence over him.
See vol. i. pp. 154, &c.
4 lb.
A
286
A LETTER TO THE PROFESSORS, ETC.
blude of thois whilk, under the titill of civill crymes, was maist
injustlie sched, sall cry in the earis of the Lord of Hostis till a
just and open vengeance be pourit furth upon all thois that
soucht the same; but cheiflie upon him that then was in auto-
ritie,' except that unfeanid and speadie repentance prevent
Godis judgementis. I salbe judgeit scharp; but be ye admo-
nissit to flee all confederacie with that generatioun; for I speik
and wryt in the presence of Him befoir whois eyis the blude of
his sanctis is so precious, that no warldlie power was ever found
abill to manteane lang, or defend sic as delytit in the sched-
ding of the same. And thairfoir, unto sic tyme as ye sie sum
signis of repentance in thame, I say yit agane, avoid over
great familiaritie with thame.
That now I persuade yow to gif lawfull obedience to the
Autoritie, is nothing repugnant to that whilk I wrait befoir,
tuiching the warre begun; for a greit difference thair is betuix
lawfull obedience, and ane feirfull flattering of princes, or ane
injust accomplischment of thair desyres in thingis whilk be re-
quyrit or devysit for the distructioun of a commoun-welth.
But this article I omit for this present.
The mychtie Spreit of the Lord Jesus reule your hartis in
the trew feir of God, open your eyis to considder your dewteis,
and give yow strenth to execut the same. Amen.
From Deip, the 17th of December 1557.
Yours to command in godlines,
'The Governor was superseded in
his authority in April 1554, when the
JOHNE KNOX.
Queen Dowager was appointed Re-
gent of Scotland.—(Vol. i. p. 242.)
}
AN APOLOGY
FOR THE PROTESTANTS
WHO ARE HOLDEN IN PRISON AT PARIS:
TRANSLATED FROM THE FRENCH;
WITH ADDITIONS,
M.D.LVII.
NOTWITHSTANDING the fierce and sanguinary persecution of
the French Protestants or Huguenots, during the reigns of
Francis the First and Henry the Second, their numbers greatly
increased, and congregations had been formed in the chief
towns of France. It is, however, only one special and aggra-
vated instance of such persecution which requires to be noticed
in connection with the following Apology.
1
On the evening of the 4th of September 1557, from three to
four hundred persons, of all ranks, had assembled for religious
worship and the celebration of the Lord's Supper, in a private
house in the Rue St Jacques, at Paris, nearly opposite the Col-
lege du Plessis, and having the Sorbonne behind. The number
of strangers who were accustomed to meet in this place had
not been overlooked by the priests' connected with the Col-
lege. Having long been on the watch to discover the cause of
such meetings, they, on that occasion, collected as many of their
own faction as was possible, and sent to apprise the ordinary
guard of the city of an unlawful assembly; every precaution
being taken to prevent any of those within the house escaping
before the guard should arrive. In the meanwhile, no effort
was made to interrupt the devotional exercises, and it was only
when the assembly, near midnight, were about to disperse and
return quietly to their own homes, that a murderous attack was
made upon them, and the cry raised which collected multitudes
The College du Plessis, in the
Rue Saint Jacques, was founded in
the year 1322. The foundation con-
sisted of forty scholarships; twenty
for students in grammar, ten for
VOL. IV.
T
students in philosophy, and ten in
theology.
2 In the original, "Prestres bour-
siers de ce College du Plessis."
[ 290 ]
from all quarters with arms,' as if to oppose a formidable band
of thieves, robbers, or conspirators. But the mob finding they
were Lutherans, as the Protestants were still called, became
only the more infuriated and thirsted for blood.
This unexpected attack occasioned great consternation among
the faithful. Most of them might have escaped in the dark-
ness of the night, but to prevent this, lanterns had been hung
out of the windows in the adjoining houses. The preachers
exhorted them to patience; and after they had joined in prayer,
it was considered which of two courses should be adopted. The
one was, to wait until the magistrates and civil authorities should
arrive; but in this case, to make, as would have been required,
an open confession of their faith, was, as it were, a certain
step to death.
The other was, to attempt to force their way
through the multitude. Knowing, it is said, the cowardice.
of the Parisian populace, the latter course was preferred.
Such of the men as had swords marched first, to make a pas-
sage for those who were unarmed. After various sallies, al-
though attacked on all hands with showers of large stones,
with pikes and halberds, and although the streets were barri-
caded, numbers escaped as by miracle from the midst of their
assailants. There still remained in the house most of the
females and children, and a few men, when the King's Attorney
of the Châtelet,³ named Martine, arrived with his commissaries
and other officers to investigate the cause of this tumult. His
¹ After the important fortified town
of St Quentin was taken by the Duke
of Savoy, the people had continued
in a state of alarm, and were enjoin-
ed to provide themselves with arms,
in case of any sudden attack on Paris;
which explains the cause of this mob
becoming so formidable.
·
2 The Court of the Châtelet was
suppressed at the era of the French
Revolution. This tribunal was of a
very ancient date; and the court was
established in an ancient fortress at
the northern extremity of the Pont
au Change. It is mentioned in a
charter of Louis VII., dated 1147.
The Prevôt of Paris was, according
to an ordinance issued by Saint Louis
in 1254, chef de justice et de la police;
and Philip-le-Bel, in 1302, created
for this court eighty sergens à cheval,
eighty sergens à pied, and a number of
judges, called auditeurs, whose office
it was to examine witnesses.-(His-
tory of Paris, vol. ii. pp. 96, 100,
London, [Paris,] 1825, 3 vols. 8vo.)
[ 291 ]
arrival prevented these helpless victims being put to death; and
upon learning the peaceful object of this assembly, for the pur-
pose of reading the Scriptures in their own tongue, of joining
together in the worship of God, and of partaking the Holy Sa-
crament, he was moved with compassion. To avoid their brutal
ferocity, the King's Attorney wished to keep the females and
children within the house, until the mob should disperse. But
their rage only the more increased, threatening to set the house
on fire; and after having been besieged for nearly six hours, the
whole number, amounting to upwards of one hundred and twenty
persons, were with difficulty conducted to the Châtelet, their
clothes torn off their backs, their hair dishevelled, their persons
covered with filth, and themselves called by the most oppro-
brious names. In this state they were consigned to the low,
damp, confined cells of the prison,' which formed part of the
building in which the sittings of the Court were held.
Such is the account given by the author of the "Histoire
Ecclesiastique des Eglises Reformées au Royaume de France,”
originally published anonymously at Antwerp, "De l'Imprimerie
de Iean Remy," 1580, 3 vols. 8vo. This work is usually ascribed
to Theodore Beza, and the republication at Lille, in 1841, in
3 vols. 8vo, bears his name as the author; but the work, for the
most part, was compiled by Nicolas de Gallars, one of the Mi-
nisters of the Genevese Church, who himself at that time made a
narrow escape. He refers to his having had access to the ori-
ginal records of the criminal proceedings which then took place;
but the substance of what he states had probably appeared
in one of the early editions of the "Histoire des Martyrs."
The prisoners were subjected to the greatest privations and
sufferings, although many of them were ladies of rank; and the
vilest reports were circulated respecting the object of such as-
2
1 The description given of some of
the dungeons, presents a most revolt-
ing picture of cruelty.-(History of
Paris, vol. ii. p. 364.)
2 See Dyer's Life of Calvin, p. 26.
Lond. 1850. Svo. It is not impro-
bable that Beza may have had some
share in the earlier portion, but there
is no doubt that the work was con-
tinued and completed by De Gallars.
[ 292 ]
semblies. Their friends who had escaped used every endeavour
to procure their release. For this purpose, they solicited the
aid of the Protestant Churches in Switzerland, and in other
quarters; but the King was inexorable; and in order to inti-
midate the rest, three were selected for trial, and condemned
to the flames. These victims were Nicolas Clinet, aged sixty,
one of the overseers or assistants to the ministers of that con-
gregation; Taurin Gravelle, an advocate, through whom the
use of the house in which they assembled had been obtained;
and Philippe de Luns, a young lady, whose husband, the Seig-
neur de Graveron, had died of a fever a few months previously.
Every attempt was made by some learned Doctors of the Sor-
bonne to induce these victims or the other prisoners to a recan-
tation; but they remained steadfast, and encouraged each other
to submit to their approaching fate. On the 27th of Septem-
ber, the sentence was carried into execution in the Place de
Grève, the two men being burned alive, the young lady, after
scorching her feet and face with torches, out of compassion
being first strangled. They met their fate with Christian for-
titude, the lady, in particular, displaying the greatest cheer-
fulness, and even "assise dessus le tombereau, monstroit une
face vermeille, et d'une excellente beauté." Two others, Nicho-
las le Cene, who had only the day of the assembly arrived from
Normandy, and Pierre Gabart, from Poictou, suffered the same
fate on the 3d of October; the Cardinal de Lorraine urging
the execution of the whole of the prisoners.
It can excite no wonder that the report of such proceed-
ings should have excited the commiseration of Protestants in
other countries. A deputation was sent from the Swiss Can-
tons; but it was chiefly owing to the intercession of the Elector
Palatine that the French King, unwilling to alienate the affec-
tions of his allies at that juncture, consented that the prisoners
should be treated with some degree of leniency; and after seve-
ral months' imprisonment, they were at length set at liberty.
¹ In the original, " apres avoir esté flamboyée aux pieds et au visage.”
[ 293 ]
Before this took place, an Apology in their name was prepared
and printed, for the purpose of vindicating themselves from
the atrocious calumnies which had been circulated, and of
informing the people of the truth of the doctrines which they
professed.
This Apology was so written, says De Gallars, that the Doc-
tors of the Ancient Church were brought forward as defending
the same cause which they had themselves maintained in com-
mon with those who were then denounced as heretics. Some
of the eloquent passages selected from Tertullian, and the other
early Christian Apologists, were indeed singularly applicable to
their case.
This little book,' it is added, is inserted word for
word in the "Acts of the Martyrs," and proved of inestimable
benefit, by removing from the minds of the people the evil opi-
nion which they entertained of the objects of such religious
assemblies, while it excited others to make more careful in-
quiry concerning that doctrine.
The work referred to was the "Histoire des Martyrs," by
John Crespin, originally written in Latin, but translated and
continued by Simon Goulart, having, like Foxe's great work,
passed through several editions. The edition consulted bears
the following title: "Histoire des Martyrs, persecutez et mis à
mort pour la Verité de l'Evangile, depuis le temps des Apostres
jusques à present. Comprinse en Douze Livres, &c. Nouvelle
et dernier edition, revuée et augmentée, &c. A Geneve, 1619,"
large folio. The Apology is introduced with the following
notice:
66
'Apologie des Chrestiens.
"Il y eut une autre Defense faite et imprimée, pour servir
en commun à tout le peuple, et lui faire aussi entendre la verité
'No copy of this Apology, in its
original and separate form, has been
discovered; neither have I been able,
from Paris, to obtain any account of
two little works mentioned by Bru-
net, in his Manuel du Libraire, viz.,
"Histoire des Persecutions et Mar-
tyrs de l'Eglise de Paris. Lyon,
1563," Svo.-(Vol. v. no. 22,442, &c.)
"Dialogus quo multa exponuntur quæ
Lutheranis Gallicis acciderunt, 1573,"
Svo.-(Ib. 22, 445.)
[ 294 ]
des choses susdites. Ceste Defense estoit briefue, et tellement
dressée que les Docteurs de l'ancienne Eglise y estoyent intro-
duits, eux mesmes defendans ceste cause, qui leur auoit esté
commune avec nous. Car il sembloit, que ceux qui se disent
leur porter honneur, deuoyent estre satisfait par ce moyen,
sans qu'il fust besoin d'user de Defense plus longue. Nous
avons bien voulu la mettre ici de mot à mot, afin que toute la
posterité puisse conoistre que telles assemblées pour ouyr la
parole de Dieu, ne sont destituées de justifications."-P. 466.
("There was also another Defence prepared and printed, to
serve in common for all people, and to let them understand the
truth of the matters above related. This Defence was brief,
and drawn up in such a manner, that the Doctors of the An-
cient Church were introduced as themselves maintaining that
cause which they had espoused in common with us. For it
seemed that those who professed to honour them, ought to be
satisfied by this means, without any occasion of using a longer
Defence. We have therefore preferred to place it here, word
for word, in order that all posterity may know, that such assem-
blies for hearing the Word of God are not devoid of the means
of justification.")
"Ce petit livre fut d'une fruict inestimable; et osta à beau-
coup de gens la mauvaise opinion qu'ils avoyent des assemblées:
et incita mesme les autres à faire plus diligentes enquestes de la
vraye doctrine."-P. 470.
("This little book was of inestimable value, by removing from
the minds of the people the bad opinion which they entertained
of such assemblies; while at the same time it excited others
to make more diligent inquiries into the true doctrine.")
It is then stated that certain Doctors of the Sorbonne en-
deavoured to answer this Apology; the first, named De Mon-
chi (in Latin, Demochares), one of the Inquisitors, founding
upon a doctoral resolution, without bringing forward any proofs
to substantiate his assertions, insisted that as Heretics we
ought to be put to death. Another, still more sanguinary,
靠
​[ 295 ]
amassed all the most hideous crimes and heretical doctrines
he could imagine, charging them indiscriminately upon those
who professed the Reformed doctrines; and exhorting not only
kings and princes to exterminate such heretics, but inciting
the people to kill them without the formality of any judicial
proceedings. The third, named Cenalis, Bishop of Avranches,
took the same course, but with less vehemence than the other
two. Among other points in his book, he had a dispute,
merveilleusement plaisante," concerning the signs and tokens
of the true Church; and he concluded that the Romish Church.
was the true Church, because it had the advantage of clocks
and bells, while in the false Church, pistols and arquebusses
were the most usual sounds.
During these occurrences, Knox had taken leave of his flock
at Geneva, and had reached Dieppe in October, with the inten-
tion of proceeding to Scotland. This object, as we have seen,
being postponed, and his heart being filled with grief at the
sufferings of the French Protestants, he prepared for publica-
tion the following Translation of their Apology, with a Pre-
face and Notes, or Additions, for the purpose of informing his
countrymen of such cruel proceedings. Knox states, that the
chief part of it was translated "by a faithful Brother,” because
of his other labours. The translation is very literal; and as
words in the MS. are occasionally mutilated, or not very legi-
ble, such slight defects are thus the more easily supplied. He
dates it from Dieppe, 7th of December 1557; but no trace of
its publication has been discovered, and it is probable that
the subsequent liberation of the prisoners may have served to
render this less necessary.
It is now printed for the first time, and it forms the con-
cluding article from the Manuscript Volume in the possession
of the Rev. Dr M'CRIE, which has proved of such essential
service in furnishing materials for the earlier portion of the
Reformer's Works.
THE PREFACE BY KNOX TO AN APOLOGY FOR THE PROTESTANTS
WHO ARE HOLDEN IN PRISON AT PARIS.
The afflictionis of this lyfe are not worthie of the glorie whilk salbe
schewit upon [unto] us. Also the fervent desyre of the crea-
tures abydeth, lukeing when the sonnis of God sall appeir:
Because the creatures ar subdewit to vanitie aganis thair
will.-ROMA. 8.
GIF the afflictit for rychteousnes sake (deirlie belovit in our
Savioure Chryst Jesus) did any thing in that age, rejoise in
these wordes of the Apostell, as no doubt thai greatlie did,
how mekill mair aught we to be ravischit with joy, and to be
incorageit in our battell in the deip consideratioun of the same.
For now do not we onlie behald the deid and insensibill crea-
tures subject to vanitie, and thairfoir (as be him we ar taught)
thai murne, and with sorrow do travale, with languisching,
abyding the glorious delyverance of the sonis of God, in whilk
thai sall also be delyverit from the bondage and thraldome of
corruptioun. But also we may most cleirlie perceave the mych-
tie power of the Spreit of the Lord Jesus, so to fight aganis
Sathan now raging in his memberis, the blind, cruell, and blude-
thirstie tirantis of this earth, that whatsoever the Divill devy-
seth in thame to suppress the glorie of God, and to torment his
sanctis and chosin children, that the same redoundis to the
farther manifestatioun of his glorie and of his favour towardis
the suffereris, and to the oppin schame and confusioun of Sa-
than and of his kingdome. For now it is not necessarie that we
revolve the bukis of ald and famous wrytteris to understand and
learne what was the blind furie and beastlie tirannye of their
cruell persecutouris, who schortlie efter Chrystis Ascentioun
298
AN APOLOGY FOR THE
Mat. 10.
Act. 24.
did trubill his Kirk; nether yit what was the invincibill pa-
cience of sic as than professit him and his doctrine; for pre-
sentlie oure eyis may behald and oure earis may heir the ane
and the other sa evidentlie, that sic as ar not moveit to profess
and avowe Chryst Jesus and his trew religioun in dispyt of all
erthlie poweris, declair thameselves to have small hoip of that
kingdome promissit to thois that perseveir and abyd in the
battell under his standert to the end. For as afflictionis be
the malice of Sathan, and blind crueltie of princes, do now
abound in sic sort, that the rage and tirannie of Nero himself,
in respect of this beastlie furie, may have sum face of justice
and mercie; for albeit his crueltie was incredibill in thois dayis,
yit find we that Paule under him and his Judgeis had place to
speik and to defend his cause in sic sort that Chryst Jesus was
preacheit and knawin, not onlie in the Emperouris house, but
also in the Judgement hall. But now, allace! hath the Divill
so possessit and blindit the hartis of obstinat princes, and of
thair cruell judgeis, that the cause of innocentis can not be
heard, but as scheip, without cryme committit, thai ar led to
the butcher; yea, (whilk passeth all crueltie) the toungis of sic
as no man was ever abill to convict of blasphemie against God,
or of injurie spokin against thair nychtbouris, ar commandit to
be cut out, to the end that the pepill sall not heir thame speik;
the Divil and his servandis in that declaring thameselves
more to feir the toung of the suffereris, then oure brethren the
suffereris do the tormentis and the fyre.
As theis afflictiounis, I say, be feirfull and terribill, so
doith the consolatioun and power of the Halie Gaist work so
potentlie with the suffereris, that yf the lyke had bene left
to us, written be oure fatheris, with great difficultie culd we
haif beleivit the same. For thois sclaves of Sathan the
Doctouris of Sorbon¹ and thair adherentis ar sa confoundit
¹The College of the Sorbonne,
founded for secular ecclesiastics, be-
came, as the Theological Faculty of
Paris, celebrated throughout Europe
for their lectures and scholastic dis-
putations. The several professorships
of theology in the Sorbonne existed
until the Revolution.
PROTESTANTS IN PRISON AT PARIS.
299
be the wisdome of God proceiding evin frome the mouthis of
wemen and children, that thai dar not suffer thair toungis
to speik, no not evin (as I haif said) when thai ga to suffer
the cruell deth, to the tormentis whairof do oure brethren
and sisteris offer thair bodies with so joyfull and glad coun-
tenances, that the verie enemyis thameselves do trembill at
thair presence. And thus doith oure God so potentlie work
with his awn weak soldiouris, that suche as do not sie his godlie
power manifestlie fighting aganis the tirannie of oure adversa-
ries, ar mair than blind. But to the end that better ye may
understand both the mercies of oure God declareit to his af
flictit, and the malice of Sathan now furiouslie rageing in theis
last dayis, I haif thocht gude to mak a schort Rehersall of thois.
thingis whilk have happinit to oure Brethrene and Sisters at
Paris, in the moneth of September last bypast, and since to
this day.
Almost in everie notabill Citie within France thair be assem-
blit godlie Congregationis of sic as haif refusit all societie with
the sinagoge of Sathan, so wer (and yit ar) dyvers Congrega-
tionis in Paris, and kirkis having thair learnit ministeris for
preiching Chrystis Evangell, and for trew ministratioun of the
halie Sacramentis institut be him. The brute whairof being
spred abrod, great search was maid for thair aprehensioun, and
at lenth, according to the pre-disingnit consall of oure God, who
hath apoyntit the memberis to be lyke to the heid, the blud-
thristie wolves did violentlie rusche in amongis a portioun of
Chrystis simpill lambis. For thois hell-houndis of Sorbonistis,
accumpanyit with the rascall pepill, and with sum sergeantis
maid apt for thair purpois, did so furiouslie invade a halie
assemblie convenit (nye the number of four hundreth personis)
to celebrat the memorie of oure Lordis deth, that the soldiouris
of the princissis of the preistis, comprehending Chryst Jesus, in
respect of thame may be justifeit for men ryghteous and peace-
able; for thai had autoritie and commandement of the upper
1557.
।"
300
AN APOLOGY FOR THE
of Gascony with
hir tuo daugh-
teris.
Power (althocht it was wickit) to apprehend Chryst Jesus: But
theis had none but the instigatioun of thair captane, the Divill.
Thay murderit and injureit none, but at Chrystis commande-
ment permittit his Discipillis to depart: But theis, as ravisch-
ing wolves rageing for blud, murderit sum, oppressit all, and
schamfullie intreatit both men and weinen of great blude and
knawin honestie. Thay finallie careit Chryst, whome thai had
apprehendit, first to the presence of thair preistis, and efter
did present him befoir a judge, whair libertie was permittit to
declair his innocencie: But theis cruell tirantis and privie
murdereris, as thai have permittit libertie of toung to none, sa
A Gentilwoman by poysone haif thai murderit dyvers in prisone. And yit is
not this the end and chief poynt of thair malice; for thai, as
children of thair father, wha is the autour of all lies, inconti-
nent did spred abrod aganis theis sanctis of God a most scham-
full and horribill sclander, to wit, that thai convenit upon the
nycht for no uthir cause but to satisfie the filthie lustis of the
flesche: And this was not brutit be the rude and ignorant
pepill, but a Cardinall¹ (whais ipocrisie nevertheles is not abill
to cover his awin filthines) eschamit not opinnlie at his tabill
to affirme that maist impudent and manifest lie; adding more-
over, (to the further declaratioun whais sone he was,) that in
the hous whair thai wer apprehendit eight beddis wer preparit,
when in verie deid in that place whair thai did convene, (ex-
cept a table for the Lordis Supper to have ministered, a chayr
for the preacher, and bankis and stullis for the easement of the
auditouris,) no preparatioun nor furniture was abill to be
proved, not evin be the verie enemyis.
But as that pestilent generatioun taketh libertie to exer-
cise thair vennomous toungis in all dispyt and blasphemie
aganis God, sa sall he, according to thair iniquitie, one day
recompence thame; yea, and presentlie he doith confound
1 Charles, Cardinal de Lorraine, one
of the uncles of Mary Queen of
Scots.
2 See notes in vol. ii. pp. 318, 319, to
the account which Knox has given
of "The Masque of Orleans;" of
which "horrible villany," the Cardi-
nal was a chief contriver.
PROTESTANTS IN PRISON AT PARIS.
301
MAIST PART WAS
ANOTHIR, BECAUS
LABOURIS.
Preistis, wha pre-
the Pepill, of all
ohiris ar maist
obedient to the
Divill.
thame, as this schort and godlie APOLOGIE, composit be
oure Brethrene in prisone aganist sic calumniatoris, sall in-
struct yow; to whilk being translatit in the Inglische toung
by a faithfull Brother, I have thocht gude to add sum Notis, THE FORMer and
to the end that the simpill Readeris (who be not exercisit TRANSLATIT BE
in the profound sentences of the Doctouris, whois wordis be OF MY OTHIR
heir faithfullie rehersit without any applycatioun,) may the
better understand that oure cause is ane this day with the
cause of the primative Kirk. And albeit that oure enemyis
have changeit thair titillis and namis, that yit Sathan hath not
yit changeit his nature, but that he beireth the same malice.
against Chryst Jesus and againis his trew kirk that he hath
borne frome the begynning, finding his ald instrumentis the The Princes and
blind reularis of the erth joynit with ipocrytis no less obedient tend to governe
now than thai haif bene of ald dayis. And yit notwithstand-
ing, God giveth sic graces to his afflictit in theis stormes, that
ernestlie we aucht to be moveit in his cause. For amangis tuo
hundreth and mo' whome thai have lang pynit in prisone, and
of whome dyvers thai haif put to deth in maist cruell maner,
thay ar abill to constreane nether man nor woman to this day
to recant. O praisit be God for his unspeakeabill graces so
liberallie bestowit upon oure Brethrene, who, besydes thair
constantnes, whilk is wonderous, declareth suche comfort and
joyfull countenance in the middis of thair tormentis, that Godis
hand is manifestlie espyit. Amongis uthiris, God now of lait
dayis hath so triumphit in the deth of a tender chyld of sax-
tene yeiris of age, that the verie blind pepill ar compellit to
confess that the mychtie power of God worketh above nature
with the sufferreris, and opinlie fighteth aganis oure enemyis.
This young gentilman condempnit to be brunt quick, was laid
upon a maner of a rowe³ above the fyre, his face upward; but
as Godis gude pleasure and providence was, his toung was not
¹ De Gallars reckons the prisoners
from 120 to 140; "jusques au nom-
bre de six à sept vingts."
2 From the French roue, a wheel,
employed as a mode of punishment.
1
302
AN APOLOGY FOR THE
Psa. 91,
cut out, but a great pece of wood was put in his mouth, bound
with a cord behind his neck. When the fyre had so long
brunt, that the cord was consumit and so the stick fell furth of
his mouth, he began, when na lyfe apeirit to have remanit,
maist comfortabillie to sing the Fourtie Psalme of David, hav-
ing this begynning, "Pacientlie haif I abiddin the Lord, wha
is eternall, and he hath inclynit himself unto me and hath
heard my cry. He hath delyverit me frome the horribill pit, yea,
frome the [pit] of dolour, and hath placeit my feit upon a sure
rock. He hath put a new song in my mouth, yea, a thanks-
geving unto oure God: many seing this sall feir the Lord, and
put thair trust in him. Blissit is the man that setteth his hoip
in the Lord, and turneth not unto the proud, and unto sic as
go about with leis." And did so proceid unto the end of the
Psalme, at the last verse whairof he renderit his spreit, as it had
bene without pane, to the great and maist singular comfort of
all faithfull, and to the feir, confusioun, and schame of thois
cruell tirantis. And thairfoir, I say, deir Brethren and Sisteris,
that we aught not to be discorageit suppose that Sathan now
rage aganis us; for stronger is He who by grace worketh in us,
than is that deceaving Spreit of iniquitie, whilk trubilleth us
and blindeth the haill warld. For albeit we appeir to be left
without all comfort and consolatioun for a tyme, yit sall the
end of oure battell be sic, that we sall knaw and feill in effect
that the promeis of oure God is not vane, who sayeth, "With
thois that feir me will I be in trubill, I sall delyver thame and
thai sall glorifie me."
To His halie name be prais and glorie befoir his Congrega-
tioun. Amen.
PROTESTANTS IN PRISON AT PARIS.
303
:
THUS BEGYNNETH THE EPISTILL OF OURE BELOVIT BRETHERNE
AND SISTERIS, HALDIN IN PRISONE AT PARIS FOR THE PRO-
FESSIOUN OF CHRYST JESUS, WHAIS HALIE SPREIT COMFORT
THAME, AND MOVE US TO FOLLOW THAIR GODLIE BALDNES.
GIF it be a great greif to thois that leid ane upright lyfe to be
blamit for weildoing, and thairfoir upon just cause tak pane
to haif thair innocencie knawin, by a mair strong reasone thai
that go about to walk in a gude conscience befoir God, and to
serve him purelie according to his Halie Word, aught to haif
thair hartis persit and throchtlie' woundit, when for the seiking
to please God thai ar not onlie tormentit in the bodeis, but also
ar oppressit and overwhelmed with sclanderis and horribill re-
prochis, to the hurt of thair fame and defaceing of thair inno-
cencie. For the sclander aganis thame dispersit, is not to be
weyit and esteamit as is the evill report in other commoun
matteris; but rather as thocht in thair personis the Name of
God wer blasphemit, and his Halie Word evill spokin of throw
schamless reportis. And further, Sathan hath so blindit the
warld, (whilk maist is to be lamentit,) that men salbe weill heard
in thair awn defence when the matter that is in questioun salbe
but matteris of this earth: but yf God and his service be anis
callit in questioun, then sall the earis of men be so stoppit,
that the accusit sall find no place to reassone his cause be it
nevir so just; but all maner of accusatioun, how fals soever thai
be, salbe receaveit, and the myndis of men salbe so occupyit
with hatred and rage, that whasoever can devyse aganis the
children of God the maist detestabill cryme salbe best heard.
Sic frome the begynning hath bene the subtilitie of Sathan,
2
1 Thoroughly.
2 Such.
304
AN APOLOGY FOR THE
(who is father of leis,) as to bewitch the hartis of men, to the
intent the servandis of God may be condempnit, and no just
caus why, knawin. Lat us reid the complayntis that David
maid aganis his backbyteris, and we sall find that it was not
sa great a greif to him to be banissit out of his contrie, to be
dryvin away frome his familie and gudis, nether to be tormentit
in his bodie, as to sie and heir himself sclanderit throw fals
reportis; becaus that thai whilk persecutit him, addressit not
thameselves aganis him onlie, but also aganis God whome he
had obeyed. And thairfoir, having no place of defence, nor per-
sone to assist his caus, he resortit unto God, upon him dis-
chargeing all his cairis and trubillis; not leaving in the mene
whyle [to] put the same in wrytting, to the intent that his in-
nocencie suld efter be knawin for ever, and that all sic as serve
God mycht thairby tak exampill to be constant and stedfast in
him. The lyke haif the Christianis and Martyris of the pri-
mative Kirk done; the whilk haif rycht weill schewit us that the
injureis whilk we at this day do susteane (for the cause whilk
we haif commoun with thame). is no new thing, but the ald
malice and practise of Sathan; and thairfoir that we aught not
to be abaschit but rather rejoseit, labouring to mak oure inno-
cencie knawin as thai did. And that albeit men will not heir us,
yit must we plead oure cause before God, in whois presence
theis persecutouris and sclandereris sall appeir, whair thair
bukis salbe openit, and that whilk now lyeth hid thairin salbe
maid knawin.
Now we haif to do with two sortis of men, whilk speik evill
of us; the ane sort is ignorant, and the othir pretend wis-
dome, learnyng, and prudence, and yit ar no less enemyis to
God and his knawin Word than be the other. The igno-
rant sort ar careit and led away with a beastlie furie, and
desyre nothing ellis but oure blude, and to sie us in peces¹ and
in pouder. Thay easelie persuad thameselves to think the
demandent que nostre sang, et à nous
translated from the original,-“Et ne voir en pièces, ou en poudre."
"To sie us in peces;" literally
PROTESTANTS IN PRISON AT PARIS.
305
worst thai can of us, and thairupon judge thai that thai may
lawfullie do and say aganis us (and sic as we ar) what thai will.
I will leave to speik of the crueltie that baith the great and the
small haif usit within theis xxv. or xxx. yeiris towardis the chil-
dren of God. But now, of lait dayis, men may perceave, that
this rage hath kendillit the self mair and mair, in sic sort that
the commoun pepill haif sufficientlie declaireit in thair furie efter
what sort thai have bene moveit aganis both men and wemen
that feir God; yea, evin aganis Ladeis and Gentilwemen of
estait and renoune, the whilk uthirwayis thai durst not have
lukit in the face but with feir and reverence. But as theis
pepill hait na thing mair nor the rycht service of God, and be-
foir men ar without any schame at all, even sa, without any
regarde of estait or birth, thai haif laid violent handis upon the
said Ladeis, and without any autoritie of justice thai have
plukit frome thame the tyring of thair heads, defyllit thair faces
with doung and filth, and cruellie and schamfullie have spoylit
thame of thair garmentis, jewellis, and ringis; and all this
is sufferit becaus men may do what thai will to Chrystianis
(wha thai call Lutherianis¹): I will leave, I say, to speik of theis
thingis that serve unto another argument; and I will speak
onlie a word or tua of the sclanderous reportis and fals crymes
that suche lay to the charge of theis honorabill personagis,
whais sober behaviour and chaist lyfe is sufficientlie knawin.
Is it not too schameles a malice, (I speik not this to thame of the
lawer sort onlie, but rather to the greatter,) thus aganis thair
awin conscience to pronunce of thois whilk wer never atteyntit
or suspectit of sic faltis, but rathir have schynit in godlie
lyving, especiallie since God hath lychtinit thame with the
brychtnes of his Word, that thair honestie is sufficient be the
self to stop all thair mouthis that speik evill of thame. Can
thai be but inchantit be the Divill, thair father, wha is the fa-
ther of all sclanderis, and authour of all falsheid, that sa im-
2
1 The words within the parenthesis
are not in the "Apologie.”
"Of the lawer sort," of the infe-
rior degree.
VOL. IV.
U
306
AN APOLOGY FOR THE
pudentlie eschame not to lie. But otherwayes can thai not fight
aganis the veritie then with suche weaponis and armour. But
prasit be God that the lyfe and act of thois personis sall so
prufe thame lieris, that thair sclanderis sall tak no place but
amangis thair lyke.
Nevertheles, to the intent that many simpill pepill, whilk ar
lycht of credit, and yit not led with so commoun a malice,
may not be abusit, we haif thocht it gud thus to advertise
thame, with a breif gathering togidder of certane passageis
of the auncient Doctouris of the Kirk; whairby it sall appeir
that sic detestabill crymes in tymes past have bene laid to
the charge of the Christianis, to the end that thair purga-
tioun and wordis may this day serve for oure Defence aganist
thois that sclander us. And seing we all manteane ane self
same cause, we haif thocht it meittest, in gathering thair sen-
tences, to speik rather by thair mouthis than by oure awine,
that the rather thairby it may be knawin of what spreit thai
ar whilk persecut us. The same sentences sall serve us also
aganis the wyse, whilk knaw weill yneugh that we ar sclander-
ouslie blamed; but yit cease not to charge with overmuche
raschenes and lack of discretioun. Now thai sall knaw be the
reiding of this that followeth, that we haif takin nothing upon
us, but according to the exemple of the auncient Christianis.
and halie Martyris, whilk in tyme of persecutioun haif assem-
blit secreitlie together, and oftin in the nycht; and haif bene
blissit of God in all thair so doingis, althocht thai haif sufferit
persecutioun. Reid thairfoir, in Godis name, theis thingis
with discreit judgement, and be warnit be sic exempillis, to
the intent ye be not careit away be fals reportis, nor yit dis-
ceavit be the judgementis of men.
The end of the Epistill to the Reider.
PROTESTANTS IN PRISON AT PARIS.
307
FOLLOWIS THE WORDIS OF TERTULLIAN IN HIS APOLOGIE OR
DEFENCE FOR THE CHRISTIANIS AGANIS THE GENTILLIS.
A godlie wrytter
liveit the yeir
efter Chrystis
nativitie anno
216.¹
strangeris upon
"GIF it be not lawfull to mak it opinlie knawin what be the
crymes that be laid unto the Christianis charge, and yf the ina-
lice of men be so great towardis thame, that it will not suffer
thame to be heard in thair awn defences, at the leist way let it
be lawfull for thame, by thair secreit letteris, to mak the trewth
knawin. The whilk thing thai desyre notsamekill for thair
awn part, becaus thai understanding in what estait thai stand,
feill thame selves to be strangeris upon erth, and thairfoir Christianis ar
knaw how easie a thing it is for strangeris to haif enemyis; this erth.
and now oure enemyis to be sic as condemp oure cause and heir
it not, refusing to heir that whilk, when thai haif hard it, thai
ar not abill to condempn. Thair is nathing mair wickit than to
hait [that] whilk a man knaweth not. Why is it not lawfull
for us to follow that whilk aught to be knawin, and being anis
knawn, sall not be haitit as now it is? Trewlie thair apeireth
a great falt in men, in that thai cry everie whair that thair
tounis ar besiegit becaus of the Christianis; for becaus, say
thai, a man may sie of everie sort, age, conditioun, and estait,
tak upon thame the name of Christianis. But yit, nevertheles,
the thing that moveth thame to blame thois pepill, is not in
the menetyme weyit and considderit; yea, and the blindnes of
men apeireth the greatter in judgeing us malefactouris or offen-
deris. For asmuche as the evill doeris and offenderis sall haif
thair caussis hard, debaittit, and defendit, onlie the Christianis
can not be sufferit to speak the thing whilk may mak thair
cause to be understand; neither may thai defend the trewth
1
The original has:-"Ce docte
Theologien premier entre les Latins
vivoit l'an de Grace 200." He was
born at Carthage, about the year 160,
and had distinguished himself by his
attainments, before his conversion to
the Christian faith.
The multitude
of Godlie men ar
the benedictioun
of the erth, and
yit ar thai haitit.
308
AN APOLOGY FOR THE
Cap. 2.
Cap. 3.
Advert if the
same be not done
this day.
Cap. 4.
whairby the judgeis mycht be stayit frome failling in judge-
ment.¹
"This fals report runneth abrod, that the Christianis do
kill and eat children; and that thai commit maist filthie hur-
domes; yea, the judges go about to compell thame to confess of
what opinioun thai be of, althocht that be forbidden by the
Empriour Trajane, whairof Plinie the Secund hath this writtin:
(This Plinius, callit the Second or the Younger, was Governour
of Bethinia, who, moveit be compassioun, seing the daylie
murther of Christianis, did wryt, as heir is expressit,' to the
Empriour Trajane, who gave charge that na farther inqui-
sitioun nor persecutioun sall be maid aganis the Christianis;
whilk yit was not observit, as Eusebius wryteth, whairof Plinie
the Secund hath this written:3) That efter long and diligent
inquisitioun and searche of the maner and behaviour of the
Christianis, nothing els culd be found or aproved aganis thame,
but that thai assemblit together in the nycht, to sing to Jesus
Chryst, and unto God, and to confer togidder in doctrine;
utterlie forbidding all maner of hurdomes, adultereis, and al
uthir kynd of vyce."
Seing that the veritie it self is altogether aganis that
whairwith untrewlie men charge us; for thair last defence, thai
bring furth the autoritie of the lawis, the whilk thai say can not
be revokit.
"Now, when men say that we aught not to be sufferit to
live, thay declair thairby alredie thair wickit maner of reuling,
and thairin follow not the professioun of the lawis, but force
and violence. For as tuiching the law; yf I find that thing
to be gude whilk thy law forbiddeth, by that prejudice it may
not forbid me to do the thing that is gud; yf the thing be
In the "Apologie," "et qui em-
pesche le juge d'estre juste,"—(and
which hinders the judge from being
just.)
2 In his remarkable and well-known
letter, De Christianis, (Epistolarum,
Liber x. Epist. 97.)
3 This sentence within the paren-
thesis is not contained in the "Apo-
logie."
PROTESTANTS IN PRISON AT PARIS.
309
evill, of rycht it aught to forbid it; yf thy law have errit, I
trust (sayith Tertulian) he was man that maid it, for plane it
is it fell not doun frome the heavin. Is it to be wonderit that
men fail in making of lawis? Or aught it apeir a strange
thing, that by reformatioun wickit lawis be maid of none
effect? Doith not daylie experience teache sufficientlie, that
the auncient lawis ar removed and done away by the new
that ar maid; whairfoir it followeth, that neither the noumber
of yeiris, nor yit the autoritie of the law-maker, maketh the
law gud, but onlie equitie and justice."
ADDITIOUN.
OFF theis wordis it is plane, that albeit the law maid of men
forbid the thing whilk is gud in the self, yit ought it not thair-
foir to be judgeit evill; nether yit aught any man absteane
frome that whilk is gud, supposing that man be his law con-
dempn the same. And be the contrarie, evill be lawis appro-
veit, doith not yit change the nature, nether yit is it excusabill
befoir God, albeit men consent to iniquitie. Followis the rest
above writtin:
advert and an-
of this godlic
wryter.
"Sa that yf the law be unrychteous, of verie rycht it aught Let the Papistis
to be done away. But how observe thai the law whilk do swer this reasone
condempn us? Yf we have done any thing aganis God and
the princes, why ar we not heard? Thair is no law that re-
strayneth or forbiddeth any man to haif that cause debaittit,
whilk being hard is abill to defend the self; and thair is no
rychteous judge that will condempn untill he knaw first what is
committit that the law forbiddeth; nether yit can thai knaw
that, untill first thai knaw what it is that is condempnit by the
law; whairby it is manifest, that that law is to be suspectit that
will not suffer the self to be examinit; yea, and that it is un-
rychteous, yf unexaminat it stand in any force."
1
310
AN APOLOGY FOR THE
Eusebius and
utheris do wit
ness.
Difference be-
twene the aun-
cient Idolatoris
and Persecutoris
of ourc tyme.
THE ADDITIOUN OF JOHNE KNOX,
FOR THE BETTER APPLYCATIOUN OF THE DOCTOURIS WORDIS
TO OURE TYME.
IN theis former wordis of Tertulian, it is easie to be espyit.
what was the estait of the trew Chrystianis in his tyme; to wit,
creuellie thai wer murtherit, thair cause never heard, fals and
horribill reportis wer spred of thame, and no place of purga-
tioun nor defence was permittit unto thame; but it was judgeit
a sufficient caus of death gif any was namit, or wald confess
himself, a Chrystian. When the simpill pepill wer accusit, and
did ask the benefit of subjectis, whilk law permittit to all men,
to wit, that thai mycht speik in thair awn defence, and be con-
victit of sum notorious crymes by testificatioun of unsuspect per-
sonis, befoir thai suld be adjudgeit to death or torment; when
this, I say, thai requyrit of judgeis, it was answerit, That Chrys-
tianis aught not to be heard in judgement, neither suld thai be
permittit to speik in thair awn defence, because that the Ro-
mane lawis have defynit the contrarie. And farther, it was
answerit, that because thai wer despysers of the Romane Goddis
and of the auncient Religioun, that na man aught to admit
thair reassonis, either yit to entir with thame in disputatioun.
I call to record (yf men will not speik) the heavin and the
earth, and the unreasonabill creatures thairin conteanit, yf the
same be not the conditioun and intreatment of Chrystis trew
servandis this day, and yf that oure adversareis be not cummit
to the same blindnes whairin the former idolateris wer drounit.
The difference standeth onlie in this, that the persecutoris of
oure dayis have usurpit the name of the Kirk and of Catholick
Christianis, and have imposit upon us the names of Lutherianis,
Sismatickis, and Heretikis. But heirto I schortlie answer, that
neither the name falslie usurpit, neither yit wrangfullie imposit,
doith justifie or condempne the matter befoir God; and that I
prufe be the wordis of my maister Chryst Jesus, thus reasson-
ing aganis the Jewis, who blasphemouslie had imposit upon
PROTESTANTS IN PRISON AT PARIS.
311
him the odius name of Beelzebube, and proudlie had usurpit to
thame selves the name of Abrahamis seid and childrene. Thus,
""
I say, did Chryst reassone aganis thame: "I have no divill; but Mat. 12.
do glorifie my Father who hath sent me. "Yf ye wer the sonis Johne 8.
of Abraham, ye suld work the workis of Abrahame; but now
work ye the workis of youre father the Divill, whois desyres ye
fulfill: he was a manslaer frome the begynning." Heirof it is
evident, that as a name wrangfullie imposit against innocentis
doith not hurt thame in Godis presence, so a name falslie usur-
pit, (yea, albeit it aperteane to thame be liniall descent,' or be
successioun, and approbatioun of men,) profitteth nothing whair
the workis ar found contrarious to the titillis. The questioun
is not moveit betuix us and oure adversareis, What glorious
titillis thai haif usurpit to thame selves, or what odius names
thai haif imposit upon us? But heirin standeth the contro-
versie, that nether ar thai sic as thai pretend, nether yit sic as
the blind and superstitious fulischnes of men haif lang beliveit
thame to be, nethir yit ar we sic as we ar accusit; for this at
all tymes we offer to prufe, that the Scrybis, Phariseis, and
princeis of the Preistis, wer not so far degenerat frome the fut-
stepis of Abraham, and frome the puritie of the law gevin to
Moses, and to the pepill by him, as oure adversaries, who
now persecute us, ar sliddin frome the puritie of Chrystis doc-
trine, and frome the simplicitie of his Apostillis and primative
Kirk.
The sehot-anker
and cheif reas-
And whair oure adversaries do continewallie cry, against
heretickis ought na man to disput, for former lawis haif con-
dempnit thame, and that thair religioun, confirmed be consent
and determinatioun of consallis, aught not to be callit in doubt.
To the first I answer, Yf libertie may be permittit unto us to
gif a reassone of oure faith, we dout not to prove oure selves to
be no uthir heretickis than Paule confessit him self to be, to
wit, that so we worschip the God of oure fatheris, that sted- Act. 24.
fastlie we beleive whatsoever is writtin in the Law and Pro-
1 In the MS. "dissent."
sonis of Papistis.
312
AN APOLOGY FOR TIIE
phetis, and that we do moreover observe in religioun whatso-
ever the Halie Gaist hath sanctifeit by the Word of Chryst
Jesus, or by the practise of his Apostillis. And to the secund,
I say, That yf any law condempn a man befoir examinatioun
and knawledge of his cryme, that the authour, devyser, and
mantener of that law is the Divill and not God. For God
hath expresslie commandit that no man die except that he be
convictit of sum cryme worthie of deth by the mouthis and
witnessing of tuo or thrie witnessis. Now, sa it is that the
caus whairfoir we ar condempnit and cruellie persecutit hath
never yit bene debaittit in presence of any judge, indifferent in
France or els whair, whair that Romische Antichryst beireth
dominioun. Neither hath any cryme worthie of death bene.
proved aganis us; for as concernyng thair religioun, whilk thai
cry is vilependit and dispysit be us, we gladlie confess and grant
thair accusatioun, giveing most hartie thankis unto God, wha
of his great mercie hath instructit oure hartis and illuminatit
the eyis of oure myndis, to understand and sie the vilanie and
abominatioun of the same. But yit we affirme, that the con-
tempt of thair Religioun is no juster cause of death this day then
was the contempt of the auncient Idolatrie in the dayis of the
Primative Kirk; for the ane and the othir hath one founda-
tioun, to wit, the devyse, braine, and consent of men, as oure
adversaries thame selves can not deny; for better assurance of
thair religioun haif thai not, then is the consent and determi-
nationis of Consallis, in whilk gif thai alledge that the Halie
Gaist was President, and did reule; we answer, first, That as
thing against the that article is difficill to be provin, so must it haif othir wit-
God, is not reulit nessis than thame selves; and, secundlie, we say, That the Halie
The Consall that
defyneth any
expressit Word of
be the Ilalic
Gaist.
Gaist can not be contrarious unto the veritie of God the Fa-
ther anis pronuncit. And mair than evident it is, that God,
speiking by the mouth of Moses, hath takin all power and
autoritie fra his pepil and Kirk, not onlie to establish and
apoynt unto him any new religioun, but also to alter or to
change any thing in that religioun whilk he hath sanctified by
PROTESTANTS IN PRISON AT PARIS.
313
his Word.
For that is the soverane honour whilk man can gif
unto God, to heir his voce, to be obedient unto it, and to pre-
sume nathing in matteris of his worschipping without the assur-
ance of the same; and heirof in Deutrenomie ar we planelie
taught. And thairfoir, I say, that to contempn and dispyse
that religioun whilk hath no uther ground nor assurance ex-
cept the consent and determination of men, (under what colour
soever thai be gatherit,) is no cryme befoir God, nether yit any
sufficient cause of death in the presence of reasonabill men.
For the reasonis of oure adversareis ar na stranger this day
aganis us, then wer the reassonis of tirannis and idolateris
aganis the first Martyris.
But omitting at this present farther disputatioun in this
matter, let us heir what Tertulian further sayeth, as oure
Brethrene wryt in thair Apollogie :
"Althocht you continewallie prais Antiquitie, against the cap. 6.
whilk as yow alledge Christianis do offend, ye nevertheles, from
day to day, can leif of a new fassioun, and reteane thingis that
yow aught to leave, and leave thingis that yow aught to keip."
ADDITIOUN.
GIF this godlie Wrytter suld this day live, or suld be sent to
contemplat the estait of the Chrystiane religioun (as thai do
terme it), and suld behold the lyfe and conversatioun of thois
that by fyre and sword defend it, what think we suld be his
sentence, or to whilk part suld he gif his vote? He did dampn
the Gentiles, becaus thai praisit Antiquitie in word, and yit in
lyfe, maneris, and conversatioun, thai wer found insolent; and
also, that thai omittit thingis that wer to be done, and did
thingis that wer to be omittit. I wald desyre of oure adver-
sareis, that affectionis laid apart, thai mycht onlie discend in
thame selves and behold the matter as it is in deid, and that
thai wold not judge nor esteame the childrene of God to be so
blind now that thai can not discerne betuix darkness and lycht.
They cry in the earis of the ignorant multitude, Antiquitie,
314
AN APOLOGY FOR THE
The fulische
song of ignorant
Papistis.
Let the Papist
speak, and beir
witnes in his
awn cause,
Establishing
transsubstan-
tiatioun.
antiquitie, antiquitie, Fatheris, fatheris, Consallis, consallis,
approve oure Religioun. And we answer, that most gladlie will
we that Antiquitie, Consallis, and Fatheris judge in oure cause,
provydit, (as Tertulian in the same chapter requyreth,) that
that religioun be judgeit maist pure and perfyt whilk salbe
proved maist auncient, and that the Fatheris nor Consallis be
not authorised against the manifest testimony of the Halie
Gaist; nether yit that thai be admittit speiking contradictioun
in ane and the same matter. For heirin standeth oure assureit
ground, that as God is authour of oure Religioun, (whilk thing
at all times we offer to mak manifest,) so is the Papisticall
religioun of no such antiquitie as falslie thai boist, but that it
is a confusioun patchit fra tyme to tyme by the subtilitie of
Sathan, and by the fulische branis of men.
And to mak this matter mair evident to the simpill, I
will desyre thair awn answer of the antiquitie of the tuo
cheif groundis of thair kingdome, to wit, of the Supremacie
and power absolute of the Bischope of Rome, and of Trans-
substantiatioun. In what age, I wold ask, wer theis tuo
articles admittit and ressavit universallie in the Kirk? Plane
it is, that thair Supremacie, whilk this day is alledgeit a
necessarie article of oure faith, cannot be proved of greatter
antiquitie then Phocas, that tratour, who murthering his
maister, Mauricius the empriour, his wyfe and thrie children,
Theodorus, Tiberius, and Constantine, maid him self empriour;
and to purchase the favour of the Romanis, did pronunce
Bonifacius the Fourth, then Bischope of Rome,' to be Supreme
heid of all bischopis, and that the Kirk of Rome suld be the
mother and mistres of all uthir kirkis. And thair Transsub-
stantiatioun, that horribill ydoll thair god of bread, was be
tirannie establissit, first in the dayis of Pope Nycolas the
Secund' (sum say the Third), who, in the Consall of Lateran,
compellit Berengarius to recant, and schamefullie to abre-
nunce his former doctrine of the Lordis Supper (by thame
' A. D. 607–614.
'A. D. 1058–1061.
PROTESTANTS IN PRISON AT PARIS.
315
"
callit the Sacrament of the Altar), and to affirme that blasphe-
mous and dampnabill errour of Transsubstantiation, confessing
that that Consall did teache him, that efter the wordis whilk
thai call of consecratioun, thair resteth na mair bread and
wyne, but that Chrystis verie bodie and blude is thair not onlie
sacramentallie, but also sensibillie (that is to say, that it may
be sene and felt,) brokin and eattin with the handis and teith
of the preistis. This blasphemous doctrine was unknawn to
the Primative Kirk, yea, to the auncient wrytteris and fatheris,
as thair doctrine and wryttingis do witnes, till the tyme of
Lanfrancus, a monk whom the Divill usit as ane apt instrument
for that purpois, to bewitche and blind the said Pope Nycolas,
who did efter establish that horrible heresie for a necessarie
article of oure faith, as may be sene in the Decre, in the titill
namit De Consecratione, distinc. 2., "Ego Berengarius";¹ and
also in the Decretall De Summa Trinitate et Fide Catholica, be-
gynning "Firmiter tenemus.”² Let thame now glorie and bost
of the antiquitie of theis thair tuo cheif corner-stonis, whilk sall
evidentlie prove thair Supremacie to haif bene denyit unto
thame by the autoritie of Generall Consallis sax hundreth yeiris
efter Chryst, and the othir to haif had no credit nor place in
the universall Kirk a thousand and odd yeiris efter the dayis of
the Apostillis. Now, seing theis thair tuo cheif groundis ar of
so lait dayis, what fulischnes wer it to judge the rest of thair
superstitiounis, and found ceremonies divysit for lucre, to be of
any sic antiquitie as thai boast. But lat thame be so auncient
as thai can prove thame, we doubt not alwayis to prove oure
religioun more auncient.
But to returne to the wordis of Tertuliane: Yf he or any
of the auncient fatheris who did knaw and instruct the Pri-
mative Kirk, suld behald the Pope sitting in his trone crounit
In the Corpus Juris Canonici, it is
entitled, "Confessio Berengarii," (De-
creti Tertia Pars: De Consecratione,
Distinctio ii. Cap. xlii.)
2 The words are, "Firmiter credimus,"
(Decretalium Gregorii, Lib. i. De
Summa Trinitate et Fide Catholica,
Tit, i. Cap. i.)
316
AN APOLOGY FOR THE
in his Pontificall, having his Cardinallis in thair royall gar-
mentis placeit about him, with the mitred Bischopis in
thair rankis, and suld also sie us presentit befoir him, and
suld heir us accusit as heretickis and sismatickis, becaus we
will not confess that all power in heavin and erth is geven to
the Pope, that he is the heid of Chrystis Kirk, and that the
interpretatioun of Scriptures is in imo pectoris sui, and sub-
ject to his judgement; that his Cardinallis ar companiounis
to kings, becaus thai ar of his creatioun, and all earthlie
poweris ar so subject to him, that whome he exalteth must be
exaltit, and whome he dejectis or deposeis must haif no honour
nether with God nor man. Yf, farther, he suld alledge that
none of his preceptis nor workis aught to be callit in questioun,
becaus the judge may be judgeit be none; and thairfoir the
religioun whilk he approveth must be gude, becaus the Popeis
halines, whilk is nether God nor man, but a mixed persone,
can not err. And finallie, yf he suld blowe the trumpet of joy
to his bischopis, and say, Rejoise ye, my brethrene, for we ar
exemptit from that precept whilk was gevin to the first biggeris
of the Kirk, to wit, that thai suld ga and preache Chrystis
Evangell; no, that was ane age and we ar another; we ar cum
now to the fulness of oure glorie, and thairfoir must we reule
realmes and nationis; the infancie of the Kirk was but povertie
and afflictioun, but we ar now cum to force and dignitie, aganis
the whilk whosoever dar whisper we haif vengeance readie pre-
pareit, and thairfoir must theis heretickis either recant or die.
And yf we maist humillie suld requyre, that Godis maist halie
and plane Word mycht judge betuix us and him, and that he
suld usurpe no power nether in justificatioun of himself, neither
in condempnatioun of us, without the assurance and plane tes-
timony of the same Word, but that oure request suld be re-
jectit, and a suddane cry suld be heard, oure halie Mother the
Kirk, Fatheris, Consallis, and Antiquitie, haif approved oure au-
toritie, and haif grantit us power to do what we list, thairfoir to
call the same in doubt is heresie, alreadie dampnit. Yf Tertu-
1
PROTESTANTS IN PRISON AT PARIS.
317
liane, I say, suld stand and heir this maner of reasonyng, I
pray yow what face and ordour of judgement suld he pronunce
it to be. I doubt not but it suld appeir to him verie strange,
for na sic face of Kirk was sene in his dayis, neither yit did any
bischope usurpe in his tyme sic power and autoritie, but by the
Word of God was all controverseis decydit in the Kirk. The
bischopis, as weill of Rome as of uther citeis, provinceis, and
places, wer preacheris and, for the maist part, martyris. But
none of thame did usurpe the power of earthlie princes, nether
did thai haunt or frequent the courtis of great men, except
that it was to mak su requeist for the afflictit Christianis.
And as for Cardinallis, (suche as now we haif companionis, and
more, to Kingis,) that age knew none.
And thairfoir, I say,
that I am assureit that Tertuliane suld pronunce his former
sentence, and suld say, "Theis men of Kirk ar in all poyntis
becum lyke to the auncient Gentillis who did first persecut
Chryst Jesus in his memberis. For thai clame to antiquitie,
and do efter a new fassioun, thay leif undone that whilk cheiflie
thai aucht to do, to wit, to instruct the pepill, and trewlie to
preache Chrystis Evangell; and thai do theis thingis whilk thai
aught not to do, to reule lyke tirantis, and to persecut the
Chrystianis whilk rebukis thair tiranie and impietie, supersti-
tioun, idolatrie, and insolent lyfe. And theis simpill men who
desyre reformatioun of religioun now decayit, and thair cause to
be tryit be Godis Word, ar in all poyntis lyke to oure brethren
the Chrystianis in my dayis, for whome I wrait my Apologie
and Defence. But theis hornit and mytred monsteris wer not
sene nor knawin in the Kirk in my dayis." The same sall everie
godlie wrytter and father thrie hundreth yeiris efter him
affirme. Whilk thing, God willing, some day I sall mak evi-
dent to sic as list tak pane to reid the veritie conteanit in thair
wryttingis.
But now let us follow the Apologie of oure Brethrene¹ whilk
The words, "the Appollogie of oure Brethrene," are repeated in the MS.
318
AN APOLOGY FOR THE
Cap. 6.
Note the pru-
dence of the Pri
mative Kirk.
Cap 7.
Cap 8.
Cap. 30.
If we do not the
same, lat oure
bukis and wryt.
tingis testifie.
Cap. 37.
thus proceideth, yit adduceing for thair defence the wordis of
Tertulian :
"Now will I answer to theis sclanderis whilk be laid to
oure charge, tuiching the horribill wickitnes that is reportit
we suld secreitlie commit. Thair be that accuse us with the
murthering of litill childrene: thair be that report, that efter
we haif bankettit and oure candillis put out, we commit incest
and maist vyle huirdome. We haif bene oft stollin upon in
oure assemblies; we haif bene oft oppressit in oure congrega-
tionis, and who ever yit found a chyld bleiding? who hath sene
any touche or lyklihude of ane harlote amangis oure wemen?
What is he that hath sene theis thingis, and hath hid the
same? Yf ye say we commit theis thingis secreatlie, how then.
cum ye to the knawledge of thame? Yf ye knaw. thame not of
your selves, how can ye knaw thame of strangeris, seing we
ressave nane in oure congregationis?
"As tuiching commoun report, the nature thairof is knawin to
all. The commoun voice, for the most part, bringeth furth but
leis, yea, and sum tymes it mingleth the trewth with a lie, either
be adding to the trewth, or be diminissing frome the same.
"Now to report oure selves to the conscience of thois that
blame us, Sall we find any that will esteme that the nature of
man can indure or abyd to murther litill infants? Or els (as
it is said) when the candillis ar out, commit suche execribill
villany.
"As tuiching that it is laid to oure charge that we offend
aganis the majestie of Princes, be it knawin, that we pray to
God for thair health and long lyfe, that thair estait may be
preservit frome all dangeris, that thair armes may be strong,
that thai may haif wit and prudent consall, and gud and ver-
tewous subjects.
"How can we be rebellis to oure superiouris, seing we beir
pacientlie the wrongis that everie ane doith unto us? Call
to your rememberance how oftin ye haif exercisit your cruel-
tie aganis us the Christians? How oftin haif the pepill, in
PROTESTANTS IN PRISON AT PARIS.
319
Christianis can
wer distroyit, because
not utterlie be
thair habitation
rage of thair awn autoritie, assailyeit us with stonis and fyre;
but whair haif we takin vengeance agane, althocht that in
ane nycht, with a litill fyre, we culd sufficientlie revenge
oure selves? but God forbid that any suche fyre, maid be [us]
for revenge, suld be kendillit, to the sclander or disprais of
the doctrine of God. Besydis that, think ye that oure noum-
ber can decay? Seing that the strong nationis that
aganis yow haif thair limitis and boundis; but we ar scat- is not conteanit
terit throchout the warld; yea, evin in your tounis and vil- bondis.
lageis, in your courtis and armeis, your verie houssis ar full of
Thair remaneth but onlie your tempillis: that we leif for Christianis wold
yow allone.
Yf oure doctrine did not teache us rather to be tempillis of idola-
slane than to sla, we wald requyre but a few, evin unarmit, to
fight aganis yow with onlie ane commotion.
us.
within certanc
not cum in the
toris.
"Oure assemblies aught not to be estemit lyke unto the con- Cap. 38.
ventickellis and bandis of the seditious, for we do nathing that
agrie with sic. Neither for glorie nor ambitioun ar we moveit
to assembill together.
Propheceing
speiketh. Corin.
"But we resort together to the intent, that when we ar Cap. 59.
assemblit we may pray for oure Princis, and for thois that whair St Paule
Governe under thame, for the higher poweris and quyet estait
of the Commoun-weill. We cum together to commune and
reassone of the Scriptures, and to apply thame to oure tyme;
we accumpany together to nurische our faith with halie admo-
nitionis for incressing of oure hoip, and to confirme our selves
in the trew faith be the same; and moreover, to learne that
whilk the commandementis of God do teache. Amangis us ar
usit exhortationis and godlie reformationis; yf any have sO Exhortatioun.
faillit, that the same must be exemptit, and repellit frome
communicatting with us in prayer, and frome oure company;
for the executioun thairof, ar Elderis appoyntit that be approved Discipline.
men, whilk haif that autoritie, for thair godlie worthines, and
not for money. Everie ane that is abill bringeth monethlie, or Collectioun of
when he will, (for nane is constraynit) sumwhat for comfort of
the pure, and thairof is maid a treasour and stoir, the whilk is
Almes.
320
AN APOLOGY FOR THE
not bestowit in banketting and drunkennes, but is hallie' im-
ployit to the nurissing of the pure, to the bureing of the dead,
and to the releif of the wydow and fatherles children; to the
succouring and supporting of the ageit and pure, and of sic as
ar in prisone for the mantenance of the treuth of Godis Word.
Let the Bischopis Doith this maner of meitting of Christianis togidder deserve to
be callit unlawfull, whairof nane can compleane, for we ar never
assemblit together to hurt or to wrong any bodie? Now, thair-
foir, sic cuming together of honest pepill, deserveth rather to
be callit a Senat or ane honorabill consall, than a conventioun
or factioun.
answer.
Cap. 40.
Sic is the blind-
nes of men this
day, as France
doith witnes. 2
Cap. 46.
Permissioun be
mockage.
O Lord, declair
thy strenth!
"Thois names apertene onlie to thois that conspyre aganis
the gude and sched innocent blude; and yit nevertheles mak
thai the Christianis the caus of all the evillis and plagues that
thois wickit indure. Yea, yf Tiber run over and do damage
in Rome; yf Nilus watter not the contrie neir it; yf thair be
any great derth or earthquake, famine or pestilence, streight
way must sum Christiane die for it, althocht that all theis
thingis cum to pas in all ageis for the offences that have bene
and ar committit aganis God.
66
Now, not onlie the commoun blind pepill do rejois in the
crueltie exercisit aganis us, but also certane of the greattest,
whilk ar reularis of the pepill, go to your Judgeis, whilk wold
be esteamit the better for slaying of the Christianis. Proceid
and go furth in your malice, condempn, torment, and per-
secute us; for seing that God hath sufferit, why suld not we
suffer? yea, and your unrychteous judgementis sall mak oure
innocencie the more knawn, and your crueltie sall incres oure
noumber; for the scheding of the blud of the Christianis is
the seed of thair doctrine. And as for oure part, oure pacience
whilk ye call self-opinioun or obstinacie, sall sufficientlie set
furth oure cause, that althocht it be condempnit of men, yit is
it approved and allowit of God."
1 Wholly.
2 In the margin of the original,
"Incontinent qu'il advient quelque
""
mal on crié contre les Chrestiens;
(Immediately any evil happens, a cry
is raised against the Christians.)
PROTESTANTS IN PRISON AT PARIS.
321
THE SAME TERTULIAN, IN HIS BUKE MAID TO SCAPULA,' WHO
WAS PRESIDENT AND GOVERNOUR OF THE TOUN OF
CARTHAGE.
2
touris to the Em-
perour of Rome.
THAIR be that sclander us as concernyng the autoritie of Theis wer tra-
Princes; and yit, nevertheles, thair can nane be found amangis
us Christianis lyke unto Albine, or lyke unto Nyce, or to Niger,
or ellis to Cassius; for thai indeed wer approved enemyis to all
autoritie and higher poweris, and both be solempnit oath, and
now declarit thameselves no less, and yit ever thai culd often
condempn the Christianis. The Christiane envyeth no man live- Let Papistis and
ing, muche less his Prince, whome he knawith to be apoyntit his this.
heid, of God, and thairfoir loveth him and honoreth him. We
thairfoir honour oure Prince efter sic sort as it becumeth and
is meit for him, that is to say, as a man upon earth nixt to
1
3
Scapula Tertullus, Proconsul of
Africa.
² Tertullian in his Apology, chap.
xxxv. also refers to the circumstance,
that not one Christian was found en-
gaged in either of the factions of Al-
binus, Avidius Cassius, or of Niger,
who had rebelled against the Roman
Emperors of their time.
3 This sentence, probably by the
omission of one or two lines, is not
very intelligible. In the "
Apolo-
gie," the words run thus:-"Mais
ceux-la mesmes ont esté aprouvez
ennemis de la principauté et puis-
sance souveraine, qui avoyent juré le
jour precedent par leur Ange, qui
avoyent voué sacrifices, et les avoy-
ent rendus pour leur santé, qui avoy-
ent souvent condamné les Chres-
tiens." Upon comparing the original
words of Tertullian, the sense of the
passage may be thus expressed:
Again we are slandered as enemies
to the supreme authority of the Em-
VOL. IV.
X
peror; although no Christian has at
any time been found in league with
the Albinians, &c.: men, who but
yesterday swore by the Genius of the
Cæsars, who made and became bound
to make sacrifices for their health,
and who had often condemned the
Christians to death; even these men
proved themselves enemies (to the
Cæsars)."
Minucius Felix, in reference to the
custom of the heathens swearing and
offering sacrifices, says, "Sic eorum
Numen vocant, ad imagines sup-
plicant, Genium, id est Dæmonem ejus
implorant; et est eis tutius per Jovis
Genium pejerare, quam Regis." Lord
Hailes, in his translation of the Oc-
tavius, remarks, that according to the
Civil Law, he who swore falsely by
the Gods, was left to be punished by the
Gods; but he who swore falsely by the
Genius of the Prince, received corporal
punishment.
the Pape mark
322
AN APOLOGY FOR THE
1
saries answer.
God, whilk holdeth his haill autoritie of God, and is inferiour
to nane but to God onlie.
"What is he that hath cause to compleane upon us? Whair-
Let oure adver- foir is the Christiane trubillit and vexit? Is it for any uthir
cause than for religioun? Is any man abill to charge us with
incest, with filthie huirdome, or crueltie? Yit for all that, we
ar brunt' giltles for oure weil-doing, for oure rychteousnes, for
oure honestie and faithfulnes; and to be schort, for that we
will not leive Godis cause, yea, we ar worse delt with than the
robberis of kirkis, than the enemyis of the commoun-weill, yea,
than the verie tratouris."
This far the wordis of Tertulian.
ADDITIOUN BE JOHNE KNOX.
YF Sathan wer not the prince of this warld, the servandis of
God suld not be in this conditioun, that onlie thai for weill
doing suld suffer most cruell torment. Gif we wer of this warld,
sum favour we suld find, how horribill that ever oure crymes
Johne the 16, 17. wer; but becaus oure Soverane Captane Chryst Jesus hath cho-
Bischopis of the
Popis apoynt-
ment, antoris of
all iniquitie and
enemyís to all
lawfull and god-
lie autoritie.
us.
2
sen us frome the warld, thairfoir doith Sathan, who doith reule
in all the sonis of unbeleif, so blind the hartis of erthlie princes,
that the fals accusatioun and knawin malice of thois who be
the authoris and manteaneris of all iniquitie, yea, and the verie
dispyseris of all lawful autoritie, salbe sufficient to condempn
The men be Tertulian expressit, wer sumtymes sulderis"
under the Roman Emperoris, and became be service to be cap-
tanis and leaderis of armeis in sundrie Provinces as thai wer
apoyntit; but in the end thai became tratouris, and open ene-
myis to thair maisteris the Emperouris, as Elius Spartianus,
Julius Capitolinus, and Lampridius, who do wryt the Lyves of
Emperouris, do witness. And yit wer theis men maist cruell per-
secutouris of the Christianis, falslie accusing thame that thai wer
a seditious and rebellious pepill to princes, when yit in verie
2 Soldiers.
' Burned.
³ The three principal writers in the
3
collection entitled, "Historia Au-
gustæ Scriptores VI."
PROTESTANTS IN PRISON AT PARIS.
323
deid no Christiane did ever pretend to sic rebellioun as thai
did. Men, I dout not, do this day wonder at the blindnes of
that age. But yit, allace! gyf the blindnes and crueltie of
theis oure dayis be rychtlie considderit, it far exceideth all
crueltie and blindnes that hath bene knawin since the begyn-
ing. For in the dayis of maist blind idolatrie, sum wer found,
evin amangis thois that wer ignorant of God, that did lament
the cause of the Christianis, as by Plinie the Secund we may
learne. Vertew was haldin, moreover, in sum estimatioun, and
opin vyces wer reputit so execrabill, that seldome it was that
knawin malefactoris and infameit personis wer promotit to
honouris, or admittit for witnessis aganis suche as wer accusit.
But now, allace! in the courtis of thois that wilbe callit "Maist
Christiane Kingis," who ar promotit to greattest honouris? Wha
be in the Secreit Consall, and for the privie effairis? Plane it
is, men of maist dissolut and ungodlie lyfe. Wha now ar ad-
mittit to accuse maist godlie and maist chaist ladeis? Infa-
mous wemen, yea, maist horribill harlotis; yea, sum of thame
also being of the Privie Consall.
The rest of the enormities I omit, returnyng to that whilk
the warld can not deny, to wit, that Princeis ar now mair
blind than ever wer any befoir oure ageis. The memberis
of Chrystis bodie, and the trew professouris of his Word,
haif bene most cruellie persecutit, weill neir the space of 40
yeiris, since the revyving of Chrystis trew Evangell. The
cause is pretendit for Heresie, and for the contempt of the
Religioun. But doith that, think men, sa inflame the hartis
of reularis aganis us! No; assuredlie thair is another lurk-
ing hatred besydis this: For the matter is easie to be espyit,
that thois that maist cruellie do persecut oure Brethrene,
ar not so religious in all poyntis as thai pretend, for thai
will not stick for a temporall commoditie to suffer Lutherianis
(as thai do call thame) profess what religioun thai will within
thair contrey and dominionis; yea, and farther, of purpois to
annoy and hurt thair enemye, or to advance, as thai suppois,
Ane plane prufe
secute us not for
that Princes per-
zeall of religioun.
324
AN APOLOGY FOR THE
Sic as thir wer
did never Courtis
lack.
We do defend the
autoritie of
Princes, and yit
thai persecut us.
thair interprysis, in warris thai will not refuse to be in lieg and
freindschip with the open enemye of Chrystis religioun, the
Turk; whairof it is manifest, that the onlie zeall of religioun
moveth thame not to rage aganis us. But Sathan perceaving
whairin his kingdome may be hurt, doith privilie whisper, be
the venemous toungis of pestilent Papistis, and be sic as be
hyrit servandis to Cardinallis and Bischopis, in the earis of
Princeis, that we pretend sum seditioun and rebellioun aganis
thame, and thairfoir must we be repressit, or els princeis sall
lose thair autoritie. For this cause is the rage of princeis ken-
dillit aganis us in sic sort, that open brigandis do find more
favour in presence of princes and judgeis than we do. But
allace! how ar princeis inchantit, blindit, and bewitchit be the
Divill, that thai persecut thair trew subjectis, who, nixt to
Godis glorie, do principallie manteane the cause, honour, and
authoritie of thair princeis? For the cheif cause why the Pope
and his kingdome do hait and persecut us, is that we affirme
that na power on earth is above the power of the Civill reular;
that everie saule, be he Pope or Cardinall, aught to be subject
to the higher Poweris. That thair commandementis, not re-
pugnyng to Godis glorie and honour, aught to be obeyit, evin
with great loss of temporall thingis.
Theis propositionis, I say, do we susteane and affirme (as
oure bukis and wryttingis do witnes) aganis the Pope and
his usurpit autoritie. For whilk cause that haill rabbill dois
cheiflie hait us, for we affirme and mak plane, that thai haif
quyte overthrawin the lawfull power and autoritie of Princes,
and what man is so blind that cleirlie doith not sie the same?
1 In the margin of the MS., the
transcriber has added: "1603. Oure
lait printit Testament, or Consall to
the Prince, against Puritens, is lyke
this." This refers to the "Basilicon
Doron" of King James. Immediately
upon his accession to the Crown of
England, in 1603, it was published
66
both at London and Edinburgh; and
in this work, the Royal author char-
acterises the Puritans as "very pestes
in the Church and Common-weale;" and
advises the Prince to "cherishe no
man more then a good Pastor," and
to "hate no man more then a proude
Puritane."-(Pp. 41-43.)
PROTESTANTS IN PRISON AT PARIS.
325
}
Bischopis and
liberall to thair
rit this and more.
For thai onlie will live in the dominioun of Princes, and yit
will not be subject to thair lawis. To princes thai will nei- why, and when,
ther pay toll nor tribut, except it be of thair awn benevo- Preistis ar maist
lence, and maist commounlie too by the blude of innocentis,
whois haill studie is to bring thame under obedience and
subjectioun to thair princes. And no power will thai ac-
knawledge and confess above thair Pope, whair be the con-
trarie, with Tertulian, we affirme, that the Emperour and everie
Prince within his awn dominiouns, hath his haill autoritie of
God, and is inferiour to none but to God onlie. And farther,
that neither Bischope, Cardinall, nor Pope, aught more to be
exemptit frome giveing obedience, paying of tribut, and of
other dewteis aperteanyng to Kingis, than ar the commoun
sort of peple. This battell susteane we, aganis this generatioun Popis haif decla
of Anti-Chryst, amangis othiris, for mantenance and defence
of oure Princes, and of the civill poweris. And yit, allace! ar
Kingis so blindit, that thai who haif deposit Princes, reft and
changeit kingdomes frome the lawfull inheritoris, have rebellit
aganis Emperoris; yea, haif causit the sonis rebell aganis thair
fatheris Theis men, I say, yea, theis sa manifest tratoris, sall
haif place to accuse and traduce us of treasone and seditioun
conspyrit or intendit aganis oure Prince; and thair accusatioun
and fals report salbe admittit, how vane that ever it be. But The blindnes of
with this blindnes hath God justlie strickin Princes, that they King James
embrace and credit thair mortall enemyis, and cruellie do mur-
ther thair trew subjectis and freindis, and that becaus thai
haif na delyte nor pleasure in the brychtnes and treuth of his
maist halie Word. But greatlie it is to be feirit, leist that
God, according to this his sentence pronunced,
"Who con- 1 Kings 2.
tempneth me, sall be without honour, and sall fall in ignominie
and schame;" "God doith poure furth contempt and confusioun Psa. 107.
aganis the Princeis, and upon poweris wha sall rebel aganis
him;" aganis God, I say, and aganis Chryst Jesus his Sone, sa
1 This and some other of the mar-
ginal notes are evident additions by
the transcriber of MS. M.
Princes.
the 6,1
326
AN APOLOGY FOR THE
Apo. 6.
Luc. 18.
Psa. 79.
Admonitioun.
Psil.
Psa
My boldnes is
groundit upon
the assurance of
Godis promeis,
upon his justico
and power.
Exod. 1 and 2.
Exo. 17.
2 Reg. 18.
2 Parali, 32.
Esay the 36.
1 Reg. 17.
2 Reg. 6.
lovinglie calling, and sa pacientlie abyding for thair repentance.
Lang hes He sufferit the blude of his sanctis to be sched, and
it continewallie cryeth a vengeance aganis the tirantis that in-
habit the earth. Oure Maister Chryst Jesus hath assureit us
that oure heavinlie Father is mair pitifull, and mair redie to
heir us, and to revenge oure cause, wha now ar maist unjustlie
persecutit, than was the wickit judge to delyver the wydow
frome the tiran that did trubill hir. Assuredlie the childrene
of God do this day, in everie realme and contrey, cry with
David, "Lat the blude of thy sanctis whilk is sched be opinlie
revengeit befoir oure eyis."
I wald that Princes suld considder and understand, that
"the eares of the Lord ar inclynit to the prayer of sic as feir
him." "Albeit his Majestie appeir for a seassone to forget
us, yit doith he receave oure tearis in his bottell." "And
oure gronis ar unto him a sacrifice of sueit odour, and thair-
foir he will not confound oure faces for ever." I will speik a
bold, but yit a most trew word: Mair aught the Princes and
poweris of the earth [to] fear oure spirituall weaponis, whilk
be continewall prayer, sobbis, and gronis of our hartis, whilk
by our onlie Mediator Chryst Jesus, we present befoir God,
craveing redress of the great injuries whilk we susteane;
mair, I say, aught Kingis and Princes to feir theis oure wea-
ponis than the force and assalt of many legionis of temporall
enemyis. For the cry of the Israelittis moveit God to send
Moses to plague proude and tirannous Pharo. The prayer of
Moses gat the victorie to Josua fichting aganis Amaleck. The
angusche and dolorous complaynt of Ezechias, with the sobbis
of the rest of the godlie with him, obteanit of God the great
overthraw and slauchter maid without the hand of man in the
hoist of Senacherib. Helias, be his prayer sehut up the hea-
vin, that rane nor dew discendit not thrie yeiris and sax
monethis. And Heliseus, finallie, be prayer, struke with blind-
nes, and led away captive and as prisonneris, the soldieris and
horsmen of the King of Siria to the presence of the King of
PROTESTANTS IN PRISON AT PARIS.
327
can never be ut-
trew Preacheris,
who are Pro-
phetis.
Israell. God hath this day his childrene on earth who sorelie
ar oppressit. The spreit of Moses sall not be ydill when Josua,
at his commandement, prepareth to battell. And albeit we The small flock
have na sic King (whilk greatlie is to be lamentit) as Ezechias terlie destitut of
was, yit do I knaw that God hath his prophetis this day in
earth, whois prayeris in Chryst Jesus ar acceptabill befoir him;
yea, and he of his power giveth to dyvers the spreit of Elias,
opinlie to cry that the iniquitie of Achabis hous is the caus of
all misereis this day in Israell. To speak the matter in plane
wordis, the iniquitie and tirannie of Princes is suche, that God
can of his just judgementis no langer delay vengeance, except
reformatioun and speadie repentance be found. And thairfoir,
I say, Princes ought to tak heid and no langer to provock and
tempt the lang pacience of the Almychtie; for he that drounit
Pharo and his armie, efter admonitioun and dyvers plaguis
susteanit, and tuke fra Nebuchadnezar reasone, wit, and forme
of man, may easelie deject thame frome glorie, power, and
autoritie, and may pour furth contempt upon thame, making
thame sclaves, becaus thai haif prophanit the throne of his
glorious Majestie, and haif abusit the autoritie whilk of him
thai haif ressavit.
Princcis in
In few wordis, to speik my conscience, the regement of
Princes is this day cum to that heap of iniquitie, that na Let sic as serve
godlie man can bruke office or autoritie under thame; but officeis advert.
in so doing, he salbe compellit, not onlie aganis equitie and
justice to oppress the pure, but also expressedlie to fight aganis
God and his ordinance, either in mantenance of idolatrie, or
ellis in persecuting Godis chosin childrene. And what must
follow heirof, but that either Princeis be reformit, and be com-
pellit also to reforme thair wickit lawis, or els that all gud men
depart fra thair service and company. And yf oure enemyis
think that the departing of sic as thai call heretickis salbe Commoun-wcallis
thair advantage, let thame considder, that as the possessioun the caus of the
of the new earth, whilk God sall creat for the inheritance of
his childrene, is promissit and appoyntit for the just onlie,
ar conservit for
just.
and
328
AN APOLOGY FOR THE
Gene. 14.
Gene. 19.
This halie doc-
tour, the cheifest
amang the Gre-
cians of that age,
florischit befor
Chryst 140.
that so ar the estaitis of theis commoun-wealthis conserved
for a tyme evin for thair cause. The spoyle of Sodome and
Gomorra, whilk the fyve Kingis had lost in battell, was re-
duceit and brocht agane be Abrahame and his servandis, few
in noumber in respect of sic a multitude. So lang as Lot re-
manit within thois citeis, the Angell confessit that he mycht
not poure furth Godis apoyntit vengeance; but when he was
departit, and nothing restit except rottin, dry, and withered
treis, the heavins culd na langer containe the fyre, but with
speid and violence sent furth the flamyng brimstone to consume
thois ungodlie who long had provockit that vengeance aganis
thame. God, for his great mercies sake, oppin, and by tyme
so illuminat the hartis of men, that thai may admit admoni-
tioun befoir that his anger be farther provokit! Amen.
Theis thrie Additionis I culd not but add to this godlie Apo-
logie and Defence of oure Brethrene, and gladlie wold have
farther travellit in the same, but that the tyme wold not suffer
now. At more opportunitie the Brethrene sall knaw farther
of my mynd. Now to the rest:
(APOLOGIE.)
THE WORDIS OF JUSTINE MARTYR, IN A DIALOGUE WHILK HE
MAID WITH TRIPHONE AGANIS THE JEWIS.
BEHOLD, I say, ar not ye persuadit that we eat mannis
flesche, and that efter banketting, the candellis ar put out for
the committing of maist filthie huirdome? Do ye not seame to
condempn us of this cryme, for asmuche as ye gif sic credite
to sic wordis, that ye will not beleive us, but rather conceave
this report to be trew? That thing, sayeth Triphone, maketh
us muche to mervale, and yit me think that the report whilk is
maid of yow is not meit to be beliveit, becaus the nature of
man abhorreth suche thingis; and lykwyse I knaw, that the
commandementis expressit to you in the Gospell do straitlie
forbid suche impietie; yea, theis commandementis ar so merva-
!
PROTESTANTS IN PRISON AT PARIS.
329
lous and so great, that I think nane can keip thame, for I have
takin muche pane to revolve and reid your bukis.”
THE SAME WRytter in thE FIRST APOlogie for CHRISTIANIS.
“WHILL I had a pleasure in the doctrine of Plato, heiring
that thois Christianis whilk wer accusit, feirit nathing at all,
neither death, neither yit any other thing, how horribill that
ever it was, trewlie that maid me to think that there was na
sic vyce in thame as was reportit; neither yit that thai wer
gevin to thair awin lustis and pleasures. For what is he that
is carnall, and gevin to the lustis of this warld, that willinglie
will go to death, by the whilk he sall lose all commoditeis and
pleasures?"
Hitherto the wordis of Justine Martyr.
FOLLOW THE WORDIS OF ST CYPRIAN IN HIS FIRST TREATISE This godlie wryt-
AGAINST D'EMETrian.
"THOW sayis that many compleanyng, do report that the con-
tinewall weiris, pestilences, famynis, and lang raynis, is evin be
the meanis of us; and that all the evillis that trubill the warld
aught to be laid to oure charge, because we serve not thair
godis; whairas thai thameselves knaw the contrarie, and that
it is becaus God be thame is not served."
2
ter, who usit to
call the buk of
Tertulian his
wryttingis, his
maister, florischit
in the yeir efter
Christ 246.
flourischeth efter
yeir 286 ; in whilk
ARNOBIUS, IN HIS EIGHT BUKE AGANIS THE GENTILLIS,' This halle man
WHAIR, IN THE PERSONE OF CECILIUS THE PAYNIM, HE Christ, in the
REHERSETH ALL THOIS CRYMES THAT OF LANG TYMES WER tyme thair was
LAID TO THE CHRISTIANIS CHARGE; AND IN THE PERSONE
OF OCTAVIUS THE CHRISTIANE, HE MAKETH ANSWER
THOIS SCLANDERIS.
TO
a
"THE sect of Christianis (sayith Cecilius the Paynim) is
heap of maist ignorant pepill, of foollis, of fraill wemen, and
1 The following extracts are erro-
neously ascribed to Arnobius: See
note to page 333.
2" Paynim," Heathen, Pagan; in
the "Apologie," Payen.
maid so cruell
tionis of Chris-
and gret persecu-
tianis in the west
partis, that in the
space of 30 dayis,
in dyvers pro-
vinces, did more
than 20,000 per-
sonis, men and
mertirdome, and
wemen, suffer
principallie for
thair Christian
assembleis.
330
AN APOLOGY FOR THE
of suche as be licht of beleif; thay whilk cluster togidder, and
meit in congregationis by nicht. Thay ar a pepill that love
corneris and darknes, and flie fra the lycht. Opinlie thai
say nothing, but ar babilleris and pratteris in secreit. Thay
pass not' upon churchis, thai be mokeris and dispyseris of
the godis and of thair service; and with a mervelous folie
and ane unspeakable boldnes, thai dispyse present tormentis
and onlie fear thois that ar to cum; and to eschaip to die
efter thai be deid, fear not to die in this warld. And as
evill thingis do grow faster than otheris, evin so doith this
sect spring up daylie throughout all the warld. Thay ar a
sort that knaw ane another be certane signis amangis thame
selves. Thay love ane another befoir thai be acquentit, and
becum as it wer a religioun of huirdome and wickitnes.
Thay call brother and sister, that thair accustomit huirdome
may turne into incest; yea, yf thair wer not sumwhat, this
report wald not be sa great. It is said, that thai kill and
eat amangis thame litill childrene; and that that is reportit
of thair bankettis is countit trew; that is to say, that thai
cum together with thair awn children, sisteris, motheris,
and with all uthir kyndis of what age soever thai be, and
efter thair excessive eatting and drinking, the candellis
being put out, thay mingill together, committing all maner
of vilany and incesteous huirdome. I leif many thingis be-
sydis that be spokin of thame; for theis ar sufficient to
deface thair Religioun, that thai use it secreatlie and in
corneris: for honest thingis love ever to be abroad and to
be sene, but that whilk is evill would alwayis be hid. Why
have thai no alteris nor tempillis? Why do thai never utter
thair myndis oppinlie? Why ar thai not cum together frielie?
Yf that whilk thai worschip deserve not punisment, what mak-
eth thame aschamit? The more part and better part, as thai
say, be pure, and suffer cald and famyne, and yit thair God
qui ne tient conte des temples, (temples
they make no account of).
"Thay pass not," they care not,
they disregard; in the "Apologie,"
PROTESTANTS IN PRISON AT PARIS.
331
!
passes not¹ for thame. Thay ar threatnit, thai ar harlit to the
gibbet, and gallous, and to the fyre, and yit thair God delyver-
eth thame not. Thay forsake all pastyme; thay use no gamyng,
nor open banketting; thay be pale and feirfull; and whill thai
luke for ane eternall lyfe, thai seme not to live at all. Whair-
foir, I counsall yow Christianis, yf yow haif any wit at all, to
cease frome seiking so high thingis, forasmuche as ye be un-
learnit, evill taught, rude, and suche as can not understand the
matteris of this warld, muche less the matteris of God."
THE ANSWER OF OCTAVIUS THE CHRISTIANE.
"IT is no mervale that Cecilius, knawing not the treuth, be
careit away with dyvers and contrarie opinionis, not knawing
whilk to hald. But to the intent that sic vanitie spread no
farther, but may be defaceit by schewing of the veritie, the
multitude of thois matteris whilk he hath spokin salbe suffi-
cientlie confutit. He is greatlie greivit that the pure and un-
learnit do disput of Heavinlie thingis; whairunto I answer, That
God hath creatit all men meit to have understanding and rea-
sone, of whome thai ressave wisdome, and not of fortune. And,
moreover, in disputatioun and reasonyng, men travell not to
searche unto the dignitie of the dispute, but onlie the treuth of
the matter whilk is in questioun. Furthermore, seing God
hath gevin all men eyis to behald the heavins, the Word con-
taynit in the Scriptures, and reassone, all men ar bound to
knaw him; yea, and it is no less sin not to knaw him then to
transgress his commandements.
"He sayeth, that we love corneris and secreit places; and
yit either for feir, either for schame, thair be that will not
heir us opinlie. We set nocht by thair godis, nor yit by
thair service, for we knaw that the haill sowme of it is de-
vysit be the folie and brane of man. We dispyse thair tor-
mentis, and stryve valientlie against the horroris of deth,
1 "Passes not," see note to the previous page.
332
AN APOLOGY FOR THE
God gif us this to
schyne befoir
men !
Fame and report
raissit be lies.
becaus that the presence of God, oure Captane, makith us so
hardie. This is the cause why a great sort of us have in-
dureit to be brunt without making any great ado.' Yea, the
verie children and wemen seime as it wer to skorne the gib-
betis and tormentis, thro the great pacience that is gevin
thame. And yit, O yow miserable! yow can not understand
how that nane will thus offer thameselves to suffer without
sum reassonis. And that nane culd abyd constantlie any tor-
ment except God assistit the same.
And as tuiching the increassing of oure noumber frome
day to day, it is na signe of errour, but of prais. Indeed
we knaw ane another by theis signis, innocencie and sobrietie;
lykwyse we lufe ane another, and knaw not the poysone of
hatred. We also call oureselves brethrene, as the children of
a" father, companionis of ane faith, and heretouris of a hoip.
not to build upon
"As tuiching the commoun brute whilk chargeth us with
detestabill sclanderis, we knaw that that is sawin be the
Divill, becaus men suld hait us befoir thai knaw us, lest yf
thai onis knew us thai wold follow us. It is meit, thairfoir,
that men inquyre of the treuth, and
report; the whilk as it nurisseth the self upon lies, evin so
doith it die when the treuth is knawin. We do not slay litill
children, wha dois not onlie abhoir to murther, but also to heir
it spokin. We neither commit huirdome nor incest, neither
yit any suche lyke wickitnes, the whilk we wold not think wer
in the warld yf we saw thame not in yow. Suche crymes aucht
purge themselves to be imputit and spokin to thois which, evin aganis nature,
defyle thameselves with all kynd of villany. It aught to be
spokin of thois that esteme huirdome but a sport, and of thois
that ar not eschamit to exceid in all maner of vane pleasuris.
It aught to be spokin of thois that amangis thair alteris in the
middis of thair tempillis, mak thair market with thair hureis,
thair barganying with thair baudis, and who devyse how thai
making a great outcry.)
2 “ A,” ane, one.
Let Cardinallis
and Bischopis
befoir thai
accuse us,
In the "Apologie," sans qu'ils jet-
tassent de grands cris, (without their
I
PROTESTANTS IN PRISON AT PARIS.
333
of Chrystis bodie
offirit in the form
of bread.
may compass thair huirdomes. Oure religioun is not secreit,
neithir yit is it keipit in corneris, althocht we haif neither tem-
pillis nor alteris, for we offer up oure spreittis to God. We
serve him in oure hartis; we studie to traine and exercise our Never word heir
lyfe in innocencie, prayeris, and rychteousnes, and to flie frome
all kynd of wickitnes. Theis, I say, ar oure sacrifices. We
aught not to be mockit for oure povertie, but rather be com-
mendit for the same; for he is not pure that hath God for his
riches; wha also is contentit with that whilk is his awn, and
doith not desyre the substance of ane other.
"God doith not dispyse us in oure afflictionis, neither is he
unabill to help us; but he doith governe us, and loving sic as
ar his awn, be trubillis he proveth and tryeth thair pacience.
And as tuiching tormentis, be ye sure, that the trew soldiour
of God is not forsakin when he suffereth; neither by suffering
the death doith he perische. We absteane frome your pas-
tymes and inordinat pompis, becaus honestie and vertew is
mair worthie to be embraceit, and live sa heir in faith, that
we ar assureit of everlasting felicitie. Let us, thairfoir, rejoise
in the knowledge of sa high thingis, and rejoising in weildoing,
let us flie all ungodlines and superstitioun. God add to us the
power of his Spreit, that so we may do!"
Hitherto the wordis of Octavius the Christian.¹
The author of the "Apologie "
has fallen into a mistake which was
common at that time, in quoting the
preceding passages from the Dialogue
"Octavius," as the Eighth Book (Liber
Octavus) of Arnobius. This writer
flourished towards the end of the third
century. His work Adversus Gentes,
consists only of Seven Books; but it
was first published as consisting of
Eight Books, under this title: "Ar-
nobii Disputationum adversus Gentes,
Libri Octo," Romæ, 1542, folio, and
also in later editions. It was after-
wards discovered that the Eighth
Book was a separate work written
by Marcus Minucius Felix, a lawyer
at Rome, who is supposed to have
lived during the reign of the Emperor
Caracalla. His work "Octavius," is a
Dialogue, as above quoted, between
Cæcilius, a Heathen, and Octavius, a
Christian; Minucius, himself, as their
common friend, acting as umpire be-
tween the two disputants.
334
AN APOLOGY FOR THE
This godlie wryt-
ter flurissit the
yeir efter Chryst
371.
This persecution
was in the year
THE WORDIS OF ST HILLARIE Against AUXENCIUS.
"Yow that think yourselves Bischopis, I pray yow what
warldlie support or help usit the Apostillis in preaching of the
Gospell? What higher power stude by thame and tuke thair
part in the preaching of Chryst, when thai did as it wer
move and change all the Gentillis from thair imageis to serve
the liveing God? Had thai gottin any warldlie dignitie, when
thai did lye in chaynes and in prisone, sing Psalmes unto God?
Yea, efter Paule was whippit and brocht befoir the judgement
seat, was maid a jesting stok and spectakill to the warld, did
he thairfoir efter assembill any congregatioun or kirk to Chryst
by force of the Kingis proclamatioun? He rather, I beleif,
defendit him self frome Nero, frome Vespasian, from Decius,
throcht whois hatred the confessioun of the trew preaching of
the Gospell flurischit. The Apostillis manteanyng thameselves.
be the labour of thair awn handis, assemblit together in cha-
meris and secreit places, and by-streitis and villageis. Thai
compassit as it wer all Nationis, asweill be sea as be land, not-
withstanding the decreis, lawis, and ordinances maid and set
furth by Kingis and Consallis in the contrarie."
Hitherto St Hillarie his wordis.
IN THE FIRST CHAPTER OF THE FIRst Buke of THE ECCLESI-
ASTICALL HISTORIE, COLLECTIT BE EUSEBIUS, THAIR IS
CONTEANIT ANE EPISTILL SENT BE THE MARTIRIS OF LYON
and VIENNE¹ TO THE CHURCHES OF ASIA ANd Phrigia,
WHILK CONTENE THEIS WORDis.
2
"THAIR was daylie so great a Persecutioun, evin of the verie
after Christ 171. weak, and suche as fayntit in thair faith, that all the principall
and cheif reularis of tuo Churchis wer committit to prisone.
Yea, we had certane infidellis Payenis to oure servandis, the
'whilk also wer taken; (for the Governour had geven commande-
ment that all suld be serchit out,) and thai being overcum with
Vienne, in Dauphiny, on the 2 See note, supra, p. 329.
banks of the Rhone.
1
PROTESTANTS IN PRISON AT PARIS.
335
the subtelieties of Sathan, and feiring the tormentis that thai
had sene the sanctis suffer, by the instigatioun of men of weir
whilk forcit thame thairto, inventit matteris aganis us, charge-
ing us with making privie bankettis, and eatting litill children
in the same;' and that we did commit sic incest as Edipus
committit; and besydis, that we did othir thingis whilk be
neither lawfull for us to speak, to think, nor yit to beleive that
ever sic thingis hath bene done of men. Theis thingis being
thus spred abrod by report, all men began to use us cruellie,
so that thai whilk befoir seemed to favour us, be reasone of the
familiaritie thai had with us, became worst and most aganis us."
Whairin was performit the same that oure Lord had spokin,
that is, 'The tyme sall cum, that whosoever sall put yow to
death sall think he doith God gud service.' Whairfoir, at that
tyme, the halie Martyris sufferit sa great persecutioun as is un-
speakabill, and the Divill usit all his force to compell men to
blaspheme."
THE WORDIS FOLLOWING AR WRITTIN IN THE FOUrth Booke
AND FIRST CHAPTER OF THE ECCLESIASTICALL HISTORIE,3
WHAIRIN IS DECLAREIT THE GREAT PERSEVERANCE AND
CONSTANCIE OF THE CHRISTIANIS IN THE TOUn of Edesse,
IN THE LAND OF MESOPOTAMIA.
4
2
"IT is said that the Emperour Valens, desyreing to sie this
assemblie, and knawing that all thois that thair did congregat
together abhorrit his heresie, seing so great a multitude, vio-
lentlie did give a blowe to the Governour, or Provest of the
1
"In the "Apologie," que nous faisions
des banquets de Thyrstes, c'est a dire, ou
on mangeoit des petis enfans, (that we
make the banquets of Thyestes, that
is to say, where they eat little child-
ren.)
2 That is, became most exasperated
against us.
8 The incident recorded in the fol-
lowing extract occurs, not in Euse-
bius, but in the Ecclesiastical History
of Socrates, surnamed Scholasticus,
B. iv. ch. xix. It is also recorded in
the similar History of Theodoretus,
Bishop of Cyrus, B. iv. ch. xvii., who
furnishes the name of Modestus, as
the Præfect of Edessa.
4
Valens, the great supporter of the
Arian heresy, was the brother of the
Emperor Valentinian, who assumed
him as colleague in the empire.
This Emperour
began to ring
the yeir efter
Chryst 368.
?
336
AN APOLOGY FOR THE
;
Note thair fer-
vencie.
citie, because he had not takin order to stay and scatter thame.
Now, efter the Provest had ressavit this injurie, commande-
ment was gevin that he suld kill so many as he suld find assem-
blit together; and he, contrarie his mynd, was compellit to
obey the Emperouris furie. Yit, nevertheles, secreitlie he gave
warnyng to the Christianis to depart out of that place, for it
was aganis his heart to murther sa many pepill. But for all
thois threatnyngis, and notwithstanding his secreat warnyng,
nane wald obey his consall, but on the morrow thai all assem-
blit togedder in the house of prayer. Now, as the Provest, ac-
cumpanyit with a great band of men of weir, with haist went
towarde the place whair thai wer assemblit to execute the
Emperouris furie aganis thame, a certane pure woman, leid-
ing hir chyld in hir hand, ran to the place of martirdome and
brak the order of the Provestis soldieris; whairwith the Pro-
vest being displeasit, commandit hir to be takin, and sayith to
hir, 'Whither goest thow so fulischlie, thow fond and unhap-
pie creature?' To whome sche answerit, 'I go thither whair
otheris do run.' And he said to hir agane, 'Knawest thow
not that the Provest will put all to death that he findeth
thair?' The woman answerit him, 'I understand that, and
thairfoir I mak the mair haist that I may be found amang
thame.' Yit farther the Provest demandit, But whither
careis thow the chyld?' Sche answered, 'To receave the
croun of martirdome with the rest.' The Provest heiring this
answer, returnit to the Emperour, and advertisit him of that
constancie (whilk he callit follie), how thai wer all assemblit
together, and wer readie to suffer the death for thair faith,
adding, that it was not reasonabill that so great a multitude of
pepill suld be murtherit together; and sa by persuasioun ap-
peasit the Emperouris furie. And thus the Edessianis eschapit
the Emperouris wrath, and wer not distroyit and dispersit for
that tyme."
'The marginal note in the "Apo-
logie” is, Response digne de memoire à
jamais, (A reply worthy to be remem-
bered for ever.)
PROTESTANTS IN PRISON AT PARIS.
337
THE PROCLAMATIOUN¹ OF THE EMPEROUR ADRIAN, ADDRESSIT This Emperour
began to ring
Chryst 120.
UNTO FUNDANUS, AGANIS THOIS THAT SCLANDER THE the yeir efter
CHRISTIANIS, AS IS WRITTIN IN THE FOURTH BUKE OF
EUSEBIUS, THE NINTH CHAPTER.
“I HAVE sene the letteris of Granianus, in whois place thow
succeidest, and I think not meit that the cause of Christianis
suld be passit over without diligent informatioun, to the end
that men may not be trubillit, and the malice of sclanderis
manteanit and supportit. And thairfoir, yf thois of that Pro-
vince committit to thy charge can in judgement dewlie approve
that whilk thai lay to the Christianis charge, let thame do so,
rather than to accuse thame and onlie cry out upon thame.
For it is most meit, that when any is accusit thow first through-
lie knaw the cause, and then judge. Yf then any Christiane
be accusit befoir thee, and that it can be aproved that he hath
committit any offence contrarie to oure lawis, then sall thow
judge according to his offence; but yf any sclanderous[ly]²
sall accuse thame, let the same be correctit and punissit as his
wickitnes deserveth."
3
THAIR be dyvers uthir witnessis in the auncient Doctouris
that serve for this purpose; and the Historeis thame selves
recyte at large what hath bene the estait of the auncient
Kirk, in what bondage the pure faithfull have liveit, with
what danger thai haif assemblit together, and with what
constancie thai have indureit the tormentis that have bene
executit aganis thame by the crueltie of tirantis. But we haif
judgeit, that these thingis gatherit sall boith suffise to warne
the ignorant not to credit reportis that runneth of oure assem-
In the "Apologie," l'Edit, (the
Edict.)
2 In Eusebius, "but if any one
should propose this with a view to
slander." In the "Apologie," mais
si aucune pour calomnier les accuse,
VOL. IV.
Y
(if any for slander should accuse
them.)
3 In the Addition at page 346, as
Knox himself states, this concluding
portion of the "Apologie" makes no
pretence to being a literal translation.
338
AN APOLOGY FOR THE
bling together, and also stop the mouthis of thois that speak
evil of us; of the whilk sort sum ar careit away with thair
awn malice, otheris ar led by the persuasioun of thair awn wis-
dome. This, thairfoir, that we have gatherit out of the aun-
cient Fatheris, may instruct the ane and defend us aganis the
other. For what is he that at the first will beleive that to be
trew that is spokin of us, yf the same understand that of auld
tyme the Christianis haif bene burdenit and chargeit with the
lyke sclanderis? What is he that perceaving us to be intreatit
as thai wer, will not inquyre whether we manteane all one
quarrell or not? For this ar we bold to affirme, that being
accusit as thai wer, we haif the same innocencie that thai had.
Now, on the uther syde, let it be askit of thois that haif any
judgement, Why thai call the Gentillis, the idolateris of auld
tymes whilk persecutit the Chrystianis, doggis and prophane
personis? Will thai not say it is because thai usit aganis inno-
centis false accusationis, wickit judgementis, and maist cursit
crueltie? Yf, thairfoir, thai condempn theis thingis in Pay-
nimis, what salbe thocht of thame that this day fall in the
same vyces: Falslie accuseing us, unjustlie condempning us,
and using most extreame crueltie aganis us? It is certane that
suche as have any feir of God remanyng in thair consciences,
do confess that thai abhour the abominationis of the Gentillis;'
nevertheless, the same men being disceavit throcht ignorance,
do run in the self-same condempnatioun; for asmuche as thai
persecut us, not perceaving that the cause of the Christianis
of the Primative Kirk and ouris is all one. For yf thai assem-
blit together in secreit, becaus thai mycht not be permittit to
do the same opinlie, evin so do we. Yf, when thai wer assem-
blit, thai maid thair prayeris to God, heard his Word, did com-
municate the halie Sacramentis that oure Lord Jesus Chryst
institute in his Kirk, we do evin the lyke. Yf in thair assem-
blies thai gave sumwhat for the releif of the pure, we do the
same also; and have to prais God that a great many pure,
Or "Paynimis," as interlined in MS. M.
PROTESTANTS IN PRISON AT PARIS.
339
seik personis, and suche as ar afflictit, have felt the frute of
oure cuming together.
To be schort, yf thai had any order, discipline, or censure
amangis thame, we have the same also amangis us. And in
verie deid, yf ye oure persecutoris had socht to knaw the
treuth, ye suld haif found this whilk we speik to be maist
trew, whilk ane thing is abill to justifie and approve the
gudness and equitie of oure cause. But how do men now-a-
dayis proceid in examinatioun of matteris? Many be inquisi-
tive, many do watche, and many be maist diligent to knaw.
But what, I beseche yow? Sum inquyre, In what places do
theis heretickis assembill? Othiris do cry, Sall we not now
mak ane end of thame; we haif anis found thame out! But
neither of theis ask, What hath oure lyfe and conversatioun
bene? What have we committit in oure assembleis that de-
serveth death? Other sum inquyre efter oure goodis,' but do
never go about to understand oure cause. Sum mak thair
rakennyng and accounts, what money sall the King (nay, the
insaciabill persécutouris) obtene by oure death, but mak no
account how cruell a thing it is to put innocentis to death; And
in this meane tyme, everie man, efter his pleasure, forgeth new
crymes to lay to our charge, in coloureing and defaceing the
cause whairfoir we suffer. In the streittis, in open rayling, and
in everie house, thai talk of the crymes committit be us; but
thai will not speik it in suche audience as whair it may be law-
full for men to defend thameselves. Whairby it may be ease-
lie perceavit, that lyke as we do the self-same things that the
auncient faithfull people, oure predicessouris, did, evin sa we
suffer the same wrang that thai did; and thair is at this day
none uthir thing laid to oure charge then was laid to the charge
of thois of the auncient Kirk. For sum lay to oure chargeis
that we be seditious and mak commotionis; the same also was
laid to thair charges. Sum say we assembill togidder be nycht
'In MS. M. "godis," goods. In
the "Apologie," on s'enquiert quels sont
leur biens, (they inquire what may be
their wealth, or possessions.)
340
AN APOLOGY FOR THE
to commit huirdome; the lyke was spokin of thame. Sum say
we mak bankettis, and efter put out the candillis to commit
all maner of villany; the same was reportit of thame.
And as
sum say we be rebellious to oure Princes; evin so wer thai ac-
cusit. Further more, thai wer suddanlie stollen upon in thair
assembleis, and had baith stonis and fyre throwin at thame,
and wer maist cruellie usit of the commoun pepill; and the
same hath bene practisit and usit aganis us. Sa that still the
Christianis have bene condempnit, and the pepill have bene
sufferit to do what thai wold, whilk in this oure cause is evi-
dent to all men. But yf the follie (yea, rather the rage and
madnes) of the pepill be not correctit be man, it will not
eschaip the judgement of God, who alreadie hath streachit out
his arme to tak vengeance, yf men can [perceave] it. Let me
reassone with yow, the ignorant, the witles pepill; ye accuse
us of heresie, of blasphemie, seditioun, and of all iniquitie, but
yf that ye yourselves wer not mair nor inrageit, ye suld wey
and considder, Who thai ar that haif faith? Who thai ar that ar
culpabill, and who thai ar that deserve punisment? Whether we,
that call upon God by godlie prayeris in oure chameris, or ye
that, being scatterit in everie streat, blaspheme his holie name,
making uprore and crying out, and yit knawing no just cause
whairfoir? Who, I pray yow, ought to be judgeit seditious?
We that peace[ablie] abyde in a corner, or ye that without
crymes and armour trubill all places? Who ryse aganis the
King? We whilk, efter we haif prayit unto God for him, and for
yow also, wer found together without weapoun, and sa wer takin
without any resistance maid be us; or ye whilk, without his
commandement or authoritie of justice, wer found all the nycht
lang in harness? Ye cry out aganis the wickit; and ye onlie
ar thay that commit wickitnes. Ye cry out aganis the theivis
and brigandis; and ye yourselves commit violence aganis us:
In the "Apologie," Ou toi qui trou-
blois tout par ton cri et tes armes, (or
thou who disturbest every thing by
thy cry and thy arms.)
2 Ib., en armes, (in armour.)
PROTESTANTS IN PRISON AT PARIS.
341
:
we wer spoyllit and robbit be yow, but whilk of us can justlie
be convictit of injurie done aganis any persone? And yit still
ye cry everie whair that we ar wickit, seditious, and disobe-
dient unto oure Prince. But na man luking for the joyfull lyfe
to cum (we ar assureit) will efter this beleive your vane talk;
neither yit gif credit to the common report, nor to thois most
fals and spytfull lies noysit abroad of us and laid to oure charge
(as befoir is said), that we cum together in the nycht seasone
to commit huirdome. But frome whence sall this conjecture
proceid? or what appearance or lykliehude is thair that we
suld hasarde substance, honouris, libertie, and lyfe for satisfac-
tioun of the filthie pleasures of the flesche? Yf we wer gevin
to that iniquitie, what suld constreane us to commit the same
in secreit? Is not the libertie to commit huirdome so great
and manifest in France, that all estaittis commit the same
without schame or punisment? Wha saw ever yit in the Court
man or woman brunt for that cause? Whois gudis or substance
have bene confiscat within Pareis, or ellis whair within this
realme, for adulterie; yea, supposing it wer incest or worse?
ane thing I wold demand, and do hartlie desyre reasonable
men to considder the same. What spreit hath moveit this
suddane hatred of that sin in the hartis of the pepill? and why
allone ar we burdenit with theis vyces (whairof God knaweth
us to be frie) and judgeit worthie of the death, and yit ar the
same aproved and manifestlie sene in othiris without all punis-
ment? The preistis huirdomes ar knawin, and of all men may
be easelie sene. The streitis and houssis ar full of thair bas-
tardis, and yit who heireth the peple cry out upon thame, as
that thai do aganis us, by whome thai can not prufe any spot
of sic infamie?
Heirof it is evident, I say, that the Spreit of God hath not
kendillit this hatred of sin in the hartis of the rascall mul-
titude; for the Spreit of God, in all men, hateth sin alyke,
and doith na mair flatter nor foster it in ane sort than in
ane other. But the cause of thair malice and furious rage
342
AN APOLOGY FOR THE
the fulische mul-
titude hait us.
Jeremie 10.
John 17.
The cause why aganis us is, that we can not rin with thame heidlingis to per-
ditioun, following as brute beastis the sensuall apetitis of the
flesche; and also, because that with thame we will not blas-
pheme the liveing God, in bowing befoir dum idollis and
honouring theis goddis, "who hath neither maid the heavin
nor the earth;" becaus that oure soverane Captane and onlie
Saviour Chryst Jesus (of whois Spreit nor power thai have
never taistit) hath chosin us frome the warld, and hath ap-
poyntit us his soldiouris to fight aganis Sathan, and to rebuke
and convick the warld of sin, as God be praisit we and oure
Brethrene do, sum be thair pennis, sum be preaching, and sum
be suffering of all tormentis and crueltie, whilk thai pacientlie
sustene for rebuking and refusing manifest iniquitie. Theis
be the caussis why men do rage aganis us, and not oure synnis,
whilk thameselves commit, and be commoun in the warld.
And thairfoir, I wische that the ignorant multitude suld ernist-
lie considder this, changeing thair myndis (yf possibill be)
frome condempning us whome lawfullie thai can not convict of
ane horribill cryme, lest that in condempning us thai also con-
dempn the estait of the auncient Kirk, declaring also thame
selves to be enrageit by the Divill, and to follow the crueltie of
the ignorant Gentillis and auld idolateris.
John 16.
Neutrallis
Seikeris of
pro-
motion.
As tuiching thois that bend thair browis, and do proudlie
luke upon the matter for uthir menis pleasure, and do pub-
lische fals accusationis and sclanderis aganis us, althocht thair
awn consciences, in so doing, do byte and rebuke thame, whe-
ther it be thois that have na uthir God than thair awn ambi-
tioun and covetuousnes, or whether it be thai that wold pur-
chas the Princes favour by scheding of oure blude: Be it
knawin unto thame, that we compleane of thair crueltie and
wrong judgement unto the Majestie of oure God, wha will not
leif the dispysing of his Word and the spytfull and cruell in-
treatting of his awn children unpunissit. And lykwyse, yf the
wyse of this warld mock oure doingis, and support thois that
blame us, we send sic to the behaviour and maneris of the
PROTESTANTS IN PRISON AT PARIS.
343
Yf men confes
who hath spokin
thair be a God
to man in his
Word, this may
Sathan.
auncient Kirk; to the end, that the same may answer for us,
the whilk behaviour, exampill, and maner of the Kirk, yf we
mair regarde than we do thois oure enemyis, either yit the
consallis of the warldlie-wyse anis; yea, yf we do better and
mair neir follow the auncient Kirk then either of thame do, it
will please thame, I hoip, to hald us excusit, seing that of
rycht the commandementis of God, the autoritie of the Apos-
tillis, and the exempill of the auncient Martyris, aucht muche
rather to be followit and embraceit than the febilnes and un-
discreit raschnes of oure reassone. We do not deny but warld-
lie-wyse men gave us theis advertismentis: "Youre assemblies.
can not lang be keipit secreit, neither yit can thai be discoverit
without great danger of thois that salbe found in thame; and
thairfore it is but fulische hardines in men so to hasarde thame-
selves." This was the consall whilk sic pepill gave, and theis The art of
wer the reasonis whilk thai adduceit, and yit adduce, to dispers
and scatter the lambis assemblit to be fed in the greene and
holsum pastouris under Chryst Jesus and the trew preacheris of
his halie Word. But, O thow that be wyse in youre awn eyis,
do ye think that we wer (or yit ar) so without understanding,
that we haif not foirsene all theis thingis? We understude be-
foir, and presentlie do knaw, that we duell whair Sathan hath
his seat and sinagoge, amangis the middis of thois that [hate]
trew doctrine. We knaw thair ignorance, and nevir doutit of
thair crueltie and malice; yea, we knaw 'farther, that God
sealleth up his Gospell with persecutioun. We knaw that the
Kirk of God hath alwayis bene beset with enemyis; but must
or aught it thairfoir be separatit frome thois things, and left
destitute of the same, that God hath ordanit necessarie for oure
salvatioun? Or aught we not rather, seing we knaw this to be
the generall estait of the Kirk, that the members must be con-
formabill to the Heid; and also, considdering that persecu- Mat. 10.
tionis for Chrystis sake be lang befoir hand appoyntit by his
awn mouth to sic as will unfeanidlie profess him befoir this
wickit generatioun; aught we not, I say, seing we knaw theis
Let reasone an-
swer the ques-
tioun.
:
344
AN APOLOGY FOR THE
Joh. 16.
Ma ar sic than
men wald think.
Apo. 3.
thingis to be most certane, commit the haill cause of oure lyves
in the handis of Him of whome we have ressavit thame, and sa
prepair oureselves to walk in the way whairin he hath set us,
that without faynting we determine to seik that bread of lyfe、
without whilk oure saullis can not live, and in so doing, to pre-
pair oureselves to embrace that whilk God hath prepareit for
us? It is trew that this is nor was not youre consall, but yit
it is according to the will and pleasure of God, who wald not
have his suldioris forsake to follow the standart when thai sie
Worldlie wisdom. the battell and approche to the same. Your great and maist
strong reasone is, that we must go fordward by litill and litill,
and not assembill togidder in so great companies by the [way].
We do but cast oureselves heidlingis into danger, and be that
reassone ye do not onlie keip youreselves frome oure societie
and assemblies, but also yow restraine and discorage uthiris.
But have ye not red, that God will spew furth of his mouth
thois that ar neither hoit nor cold; that God delyteth in sim-
plicitie; that he requireth a zeall to his glorie, and for the
mantenance of his house, that suld eat up, burne, and consume
the haill man? Do ye not farther considder, that na man salbe
crounit except he fight manfullie; and that na man can run or
go too fast in that way whilk God hath anis taucht him?
Who was ever disalowit of God for too muche service (whilk
warldlie wisdome call raschnes) in Godis cause? Peter was of
Chryst callit Sathan, because he willit him to favour him self.
But thois that for rychteousness suffer persecutioun ar pro-
nuncit blissit; yea, and sic as either for feir deny him, either
yit in any case do eschame of Chryst Jesus befoir this sinfull
generatioun, ar threatnit to be denyit of him befoir his Father
The threatnyngis and his angellis. Yf thai suld considder that Chrystis threat-
nyngis is not vane, and that oure assembleis ar to confess Chryst,
althocht it be with danger; yf farther thai suld understand,
that on this maner walkit a great number of maist excellent
personis in the primative Kirk, joynit also with a great number
of Martyris, who in sic fervencie did end thair courssis, and so
Psal. 63.
Mat. 16.
Mat. 5.
Mat 10.
of God not vane.
PROTESTANTS IN PRISON AT PARIS.
315
ritie, but yet
dampn the lyke
vertuis present.
wer blissit of God and crounit for thair labour: yf men, I say, Men prais autho-
do prais the zeall and constancie of the former sufferreris, and
ernestlie wey and considder the necessitie of oure cause, thai
suld not burdene us with fulische raschenes.
rock are joynit,
the one..
But now omitting thois to whome the smell of the Egiptian
pottis is mair delectabill then the heavinlie manna, and in whome
carnall reasone choketh and oppresseth the wisdome whilk God
aproveth, we turne to oure Brethren and Sisteris, whome we knaw
with us to travaill in dolour; and to suche we say, that seing
we ar assureit that oure Lord Jesus Chryst doith not present Chryst and his
himself without his crosse, his thornis, his sclanderis, and re- so that without
bukis, and understanding that in following him we salbe haittit
of the warld, we may (nor will) not be abaschit for thois thingis
that this day ar done unto us; neither will we forsaik to serve
oure God becaus the ignorant blame us, the hard-hartit perse-
cut us, and the carnell wyse men do mock us; yea, rather all
theis ar (and by Godis grace salbe) a spur to quicken oure dul-
nes, that we may the better knaw the great mercie of oure
God whilk so schyneth upon us, that in the middis of a blind
and ignorant multitude he hath chosin us out, and maid us to
knaw his halie will: And whair his Majestie hath left uthiris in
induratioun and hardnes of hart, he hath in his infinit mercie
turnit us to do him service when uthiris do follow thair awn
wayis and consallis. He hath maid us in sum part obedient to
his holie commandementis, whilk prerogative we haif not of
nature mair nor the maist ignorant, neither of any worthines
proceiding frome us, but by grace onlie, by whilk we ar maid
abill to run and follow the steppis of sa many faithfull and ex-
cellent Martyris, hoping also be the sam to haif the power Mat. 16.
ministred to overcum all crueltie by oure pacience. And thair-
foir we do protest and witnes befoir men, that we mair lament
the blindnes of thois that persecut us, especiallie oure King (Note) Lord be
and his Princes (wha be Chrystis enemyis ar abusit), than we
do the tormentis or trubillis whilk we sall indure, and ar pre-
pareit for us. For Him whome we serve we do prefer befoir
mercifull to us!
346
AN APOLOGY FOR THE
The Commu-
nioun oi sanctis.
oure pleasuris, honoris, yea, evin befoir oure awn lyveis; for
althocht his habitatioun be in the heavin, yit sieth He weill
yneugh the cruell injureis that we indure, and ar prepareit for
us, and sall not faill to revenge thame when the persecutouris
be in greattest securitie. And thairfoir, deir Brethrene and Sis-
teris, let us with ane voce and mynd call to God, that of his
great mercie it will please him to grant us his grace, sted fastlie
to continew unto the end, dispyssing, with the holie Martyris
that haif passit befoir us, the thingis temporall. That lyke as
thai and we haif one Captane, do manteane ane self-same quar-
rell, and indure the lyke assaltis, evin so we may be armit with
the same constancie, and so enjoy with thame the lyke victorie
by Jesus Chryst,' whois halie and omnipotent Spreit comfort.
and assist us, and all thois that travale in the quarrell of the
treuth, to the end. Amen.
ACTIS THE 20.
Upon a Saboth-day, the Discipiles being assemblit to break the
bread, Paule, becaus he was to depart upon the morrow,
held purpois with thame, and continewit in his exhorta-
tioun till midnycht; and in the chamer whair we wer
assemblit thair wer many lampis.
ADDITIOUN [BY KNOX.]
THIS sentence of Scripture oure Brethrene addit to thair Apo-
logie, to lat men understand, that to convene and assembill
upon the nycht, to heir the preaching of the Gospell and to
breaking of the misticall bread, was usit in the dayis of the
Apostillis, when that the professouris of Chryst Jesus was not
so cruellie persecutit as thai be this day; and thairfoir aught
no man to wonder althocht the faithfull, in the placis whair
Sathan beireth regement, do follow the exempill of thois whome
The following words, and also the
passage quoted from the Acts of the
Apostles, are not inserted in the
"Apologie," as republished in the
"Histoire des Martyrs,” 1619.
i
PROTESTANTS IN PRISON AT PARIS.
347
no man can deny to have bene gydit, taught, and inspyrit by
the Halie Gaist; but heirof befoir is sufficientlie spokin. In
the end of this Apologie, I haif usit a greatter libertie than
sum men will approve in a translatour or interpretour; for
omitting as littill as I culd (keiping the proprietie of the tounge
in whilk I wryt), I have addit many thingis, asweill wordis as
dyvers sentences. And efter this, as God sall grant me oppor-
tunitie, I purpois to add mair, partlie becaus oure Brethrene in
prisone did upon schort advysment set furth sumwhat (and
I grant sufficient) to stop the blasphemous mouthis of thair
persecutouris, and thairfoir wer compellit to use great brevitie;
and partlie becaus sic as studie and think to serve baith God
and Mammoun can not yit be convictit that thai haif offendit
aganis oure Brethrene in that, that thai accuse thame of un-
discreit raschnes; but still thai bark, that be fulische and
young consall we mar all: becaus that the servandis of God Lord, luk on us
will not postponde nor delay to glorifie his halie name, in giving land!
obedience till his commandentis till worldlie wyse men think
tyme to speik the treuth, till the Divill command. And be-
caus amangis yow, asweill as heir with us, thair may be sum
suche, I have addit sum reassonis and sentences, to the end
that in the glass (yf thai be not altogether blind) thai may con-
sidder thair awne faces spottit befoir God with carnall wis-
dome, auld enemye to his blissit Majestie. Rest in Chryst, and
call ernistlie for me in youre prayeris. The grace of oure
Lord Jesus abyde with yow. Amen.
Reid with judgement, and let cheritie judge. In haist, from
Deip, the 7th of December 1557.
in this miserable
Your Brother trubillit,
JOHNE KNOX.
THE FIRST BLAST
OF THE TRUMPET AGAINST
THE MONSTROUS REGIMENT
OF WOMEN.
M.D.LVIII.
Of the various writings of the Reformer, no one was the occa-
sion of exciting greater odium than his First Blast against the
monstrous Regiment or Government of Women. Unlike all his
other publications, it appeared anonymously, although he had
no intention of ultimately concealing his name.
His purpose
was, he tells us, "Thrice to Blow the Trumpet in the same
matter, if God so permit;" and, on the last occasion, to an-
nounce himself as the writer, to prevent any blame being im-
puted to others. This intention, it is well known, was never
carried into effect. That Knox's views were in harmony with
those of his colleagues, Goodman, Whittingham, and Gilby,
need hardly be stated; but the reception of the little work
fully confirmed the Author's opinion, that it would not escape
"the reprehension of many." This may in a great measure be
attributed to the course of public events within a few months
of its publication.
The subject of Female Government had engaged his atten-
tion at an earlier period. One of his Questions submitted to
Bullinger in 1554 was, "Whether a Female can preside over,
and rule a kingdom by divine right?" And in answer to some
doubts regarding the Apparel of Women, he himself says, that
"if women take upon them the office which God hath assigned
to men, they shall not escape the Divine malediction."2 In his
Additions to the foregoing Apology for the Protestants at Paris,
he expresses his conviction that the government of Princes had
come to that state of iniquity, that "no godly person can enjoy
office or authority under them." This assertion indeed was not
specially applicable to Female government; but his feelings in
1 Vol. iii. p. 222.
¹ Supra, p. 228.
3 Supra, p. 327.
[ 352 ]
reference to the persecutions in England under Mary, and in
Scotland under the Queen Regent, impelled him to treat of a
subject which all others at the time seemed most sedulously to
avoid. His First Blast was probably written at Dieppe towards
the end of 1557; and it was printed early in the following year
at Geneva, as is apparent upon comparison with other books
from the press of John Crespin in that city.
A copy of the work having been sent to John Foxe, then
residing at Basel, he wrote "a loving and friendly letter" to
the author, in which he expostulates with him on the impro-
priety of the publication. In Knox's reply, dated the 18th of
May 1558, he says, he will not excuse "his rude vehemencie
and inconsidered affirmations, which may appear rather to pro-
ceed from choler than of zeal and reason:" "To me," he adds,
"it is enough to say, that black is not white, and man's tyranny
and foolishness is not God's perfect ordinance."
The similar work of Goodman on "Obedience to Superior
Powers," which appeared at Geneva about the same time, was
also suggested by the persecuting spirit which then prevailed.
But both works were published somewhat unseasonably, as
such questions on Government and Obedience, it is justly ob-
served, might have been more fitly argued when a King hap-
pened to fill the throne. The terms used by Goodman in re-
ference to Mary, Queen of England, are not less violent than
unseemly. She died on the 17th of November 1558, and her
successor regarded the authors of these works with the utmost
dislike, although neither of them, in their writings, had any
special reference, or the least intention of giving offence, to
Queen Elizabeth.
In the month of January 1559, when Knox took his final
leave of Geneva, and proceeded to Dieppe, he applied to the
English Government for permission to pass through their domi-
nions, with the intention of visiting his friends at Newcastle and
Berwick, on his way to Scotland. This request was peremp-
This letter will appear in the next volume of his Works.
[ 353 ]
1
torily refused; and on the 6th of April, he says, in a letter
written from Dieppe, "My First Blast hath blown from me all
my friends in England." His letters at this time addressed to
Sir William Cecil, from Dieppe and Edinburgh, enclosing one to
Queen Elizabeth, are inserted in his History. From the originals,
which are still preserved, they will also be given in the next vo-
lume of his Works. To Cecil he says, "It is bruited, that my book
is or shalbe written against. If so be, Sir, I greatlie feare that
flatterers shall rather hurt nor mend the matter, which they would
seem to maintain." Again, "I hear that there is a Confutation
set forth in print against The First Blast. God grant that the
writter have no more sought the favour of this present estate,
no less the glory of God, and the stable commoditie of his con-
try, than did he who enterprized in that Blast to utter his con-
science. When I shall have tyme (which now is somewhat
precious unto me) to peruse that work, I will communicate my
judgment with you." To the Queen, while he disclaims his
ever having maliciously or on purpose offended her Grace, he
adds: "I can not deny the writting of a book against the
usurped Authority and unjust Regiment of Women; neither
yet am I minded to retract or call back any principall point or
proposition of the same, till truth and verity do further appeir.
Such expressions were not calculated to obtain a favourable
reception; but his desire to avoid giving further offence to the
Queen's established authority caused him to abstain from
reading the Answer referred to, as he might have been in-
duced in still stronger terms to justify his sentiments on this
subject.
12
Soon after Queen Mary's arrival in Scotland, Knox has de-
tailed the substance of his first conference with her, in which
she also complained of his having written a book against her
just authority, which she said she had caused, or would cause
the most learned in Europe to answer. In reply, he expressed
his contentment that all learned men should judge of it. "I
1 Vol. ii. pp. 16, 26.
2 Ib. p. 28.
VOL. IV.
Z
[ 354 ]
hear that an Englishman hath written against it, but I have not
read him. But to this hour I have thought, and yet think my-
self alone to be more able to sustain the things affirmed in that
my work, then any ten in Europe shall be able to confute it.'
"1
The work thus referred to appeared anonymously, but the
author was John Aylmer, one of the English exiles, who became
Bishop of London." He says, "I wished that some notable.
learned man would have answered it;" and "for as much as I
hoped of this at some men's hands, and heard of one, which is
now gone to God, that he had taken it upon him, I ment not
my
self for a time to medle with it, least that a good cause, by
il handling, should in the judgment of some seme the worse."
His wish in doing so was "to let the world understand that
this infection is not blown in by the Blast to al men's breasts."
His object is thus stated by Strype: "He wrote upon a con-
sultation, as it seems, holden among the exiles, the better to
obtain the favour of the new Queen, and to take off any jea-
lousie she might conceive of them and the religion they pro-
fessed, by reason of an ill book a little before set furth by
Knox, a Scotchman and fellow-exile, who had asserted therein,
that it was unlawful for Women to reign, and forbid by God
in his Word." The two works were written and published
under very different circumstances; and Aylmer states, that
his purpose was "to defend the cause, and not to deface the man,
seeing this errour rose not of malice but of zele, and by look-
ing more to the present crueltie that then was used, than to
1 Vol. ii. p. 278.
3
2 Bishop Aylmer, or Elmer, was
born in 1521, educated at Cambridge,
and became tutor in the family of the
Marquess of Dorset, afterwards Duke
of Suffolk. One of his pupils was the
Lady Jane Grey. He was preferred
to the Archdeaconry of Stowe, in
the diocese of Lincoln. After Queen
Mary's accession, he withdrew to the
Continent. The freedom of some of
his remarks on the female sex seems
to have retarded his own promotion;
but in 1562 he obtained the Arch-
deaconry of Lincoln; and in 1576
was promoted to the See of London.
He died in 1596. See his Life, by
Strype, London, 1701, 8vo; and the
article "Aylmer" in the Biographia
Britannica.
8
Strype's Life of Aylmer, p. 16.
Lond. 1701, 8vo.
[ 355 ]
the inconvenience that after might follow; wherein surely his
doyng is somewhat to be pardoned, consideryng the grief that,
like a good member of that bodie which then suffered, he felte
to his great sorrow and trouble.
The work of Aylmer appeared under the following title:
"AN HARBOROVVE FOR FAITHFVll and TREVVE SVBIECTES,
agaynst the late blowne Blaste, concerninge the Gouernment of
VVemen: wherin be confuted all such reasons as a straunger
of late made in that behalfe, with a breife exhortation to
OBEDIENCE. Anno. M.D.lix. (Proverbes. 32. Many daughters,
&c.) At Strasborowe the 26. of Aprill." Small 4to, sign.
A to R 3, in fours.
In this Reply to the First Blast, Knox's name is not men-
tioned, but Aylmer introduces some allusions to him, in no un-
friendly spirit. "For I have that opinion of the man's honestie
and godlynes, that he will not disdayne to heare better reasons,
nor be loth to be taught in any thing he misseth."—" So this
Authour, seyng the tormentes of martyres, the murdryng of
goodmen, th'imprissonment of innocentes, the racking of the
gyltles, the banishyng of Christ, the receivyng of Antechriste,
the spoyling of subjects, the mayntenance of straungers, the
moving of warres, the losse of Englandes honour, the purchas-
ing of hatred where we had love, the procuring of trouble
where we had peax, the spending of treasure where it was
nedeles, and, to be short, all out of joynt: He could not but mis-
like that Regiment from whence such frutes did spring." Only,
he adds, he was not to be excused in swerving from the parti-
cular question to the general, as though all Female Government
were contrary to "Nature, Reason, Right, and Lawe; because
that the present state then, through the faulte of the persone,
and not of the Sexe, was unnaturall, unreasonable, unjust, and
unlawful. If he had kept him in that particular persone (Mary
of England), he could have said nothing too muche, nor in such
wyse, as could have offended any indifferent man. And this
2 Ib. sign. C 1.
¹ An Harborowe, &c., sign. B 1.
[ 356 ]
againe would [should] have been considered, That if the ques-
tion were to be handled, yet was it not mete to bring it into
doubt at that time, when it could not, nor yet can, be redressed.
(were it never so evill) without manifest and violent wrong of
them that be in place. For if it were unlawful (as he will have
it) that that Sexe should governe, yet is it not unlawfull that
they should enherit; and in this point their enheritaunce is so
lynked with the empyre, that you can not pluck from them
th'one without robbing them of th'other. This doubt might
better have been moved when the Sceptre was or shalbe in the
hand of the male," &c. To the same purpose he elsewhere
says, "The Blast was blowen out of season.
The other work, already mentioned, by Knox's colleague,
Christopher Goodman, appeared about the same time, and met
with a reception not less ungracious, and subsequently involved
the author in much trouble. It is entitled, "How SVPERIOR
POWERS OVGHT TO BE OBEYD OF THEIR SUBJECTS: and wherin
they may lawfully, by God's Worde, be disobeyed and resisted.
Wherin also is declared the cause of all this present miserie in
England, and the onely way to remedy the same. BY CHRIS-
TOPHER GOODMAN. Printed at Geneva by Iohn Crispin.
M.D.LVIII." 12mo. pp. 238. It is introduced with a Preface by
W. WHITTINGHAM; and at the close are some verses by WIL-
LIAM KETHE. The same date, "Geneva, this first of Januarie,
M.D.LVIII, occurs in Whittingham's addition, at the end of the
book itself, and in the colophon.
223
That these works, and every person supposed to entertain
similar sentiments, should be regarded with marked aversion
by Queen Elizabeth, need excite no surprise. In the begin-
ning of the year 1559, Calvin having revised and republished his
Commentaries on Isaiah, originally dedicated to Edward VI.,
in 1551, he addressed the work in a printed Epistle to her
Majesty; but his messenger brought him back word that his
Sign. B 2.
2 Marg. note, sign. Cij.
This date is obviously according
to our present mode of reckoning, as
copies of the work had reached Eng-
land during the life of Mary.
[ 357 ]
homage was not kindly received by her Majesty, because she
had been offended with him by reason of some writings pub-
lished with his approbation at Geneva. Calvin felt so greatly
annoyed at this imputation, that he addressed a letter to Sir
William Cecil,' in which he expresses himself with no small de-
gree of asperity on the subject of Knox's First Blast. He
says, "Two years ago John Knox asked of me, in a private
conversation, what I thought about the Government of Women.
I candidly replied, that as it was a deviation from the original
and proper order of nature, it was to be ranked, no less than
slavery, among the punishments consequent upon the fall of
man; but that there were occasionally women so endowed, that
the singular good qualities which shone forth in them made it
evident that they were raised up by Divine authority; either
that God designed by such examples to condemn the inactivity
of men, or for the better setting forth his own glory. I brought
forward Huldah and Deborah; and added, that God did not
vainly promise by the mouth of Isaiah, that Queens should be
the nursing mothers of the Church; by which prerogative it is
very evident that they are distinguished from females in private
life. I came at length to this conclusion, that since, both by
custom, and public consent, and long practice, it has been esta-
blished, that realms and principalities may descend to females
by hereditary right, it did not appear to me necessary to move
the question, not only because the thing would be invidious,
but because in my opinion it would not be lawful to unsettle
governments which are ordained by the peculiar providence of
God. I had no suspicion of the book, and for a whole year was
ignorant of its publication. When I was informed of it by cer-
tain parties, I sufficiently shewed my displeasure that such
paradoxes should be published; but as the remedy was too
late, I thought that the evil which could not now be corrected,
should rather be buried in oblivion than made a matter of agi-
1 The letter is not dated, but it was
subsequent to one written on the
29th of January 1559. Zürich Let-
ters, Second Series, p. 35.
[ 358 ]
tation. Inquire also at your father-in-law [Sir Anthony Cooke],
what my reply was when he informed me of the circumstance
through Beza. And Mary was still living, so that I could not
be suspected of flattery. What the books contain, I cannot tell;
but Knox himself will allow that my conversation with him was
no other then what I have now stated." Calvin then proceeds
to say, that great confusion might have arisen by any decided
opposition, and there would have been cause to fear, that in
such a case, "by reason of the thoughtless arrogance of one
individual, the wretched crowd of exiles would have been
driven away, not only from this city (of Geneva), but even from
almost the whole world.""
1
Some years later, and subsequent to Calvin's death, Beza, in
a letter to Bullinger, adverts to Queen Elizabeth's continued
dislike to the Church of Geneva. In this letter, dated the 3d
of September 1566, he says, "For as to our Church, I would
have you know that it is so hateful to the Queen [of England],
that on this account she has never said a single word in ac-
knowledgement of the gift of my Annotations [on the New
Testament]. The reason of her dislike is twofold; one, be
cause we are accounted too severe and precise, which is very
displeasing to those who fear reproof; the other is, because
formerly, though without our knowledge, during the lifetime
of Queen Mary, two books were published here in the English
language, one by Master Knox against the Government of
Women, the other by Master Goodman on the Rights of the
Magistrate. As soon as we learned the contents of each, we
were much displeased, and their sale was forbidden in conse-
quence; but she, notwithstanding, cherishes the opinion she
has taken into her head."
Copies of both works had been privately sent to England,
during Queen Mary's reign, but were rigorously prohibited.
Strype notices the case of one Linthall of Southwark, who, in
2 Zürich Letters, Second Series,
³ Ib. p. 131.
¹ The original words are, "ob incon-
sideratum unius hominis fastum.”
p. 34.
[ 359 ]
1558, was taken into custody on account of his religion, and
brought before Bishop Bonner's Chancellor. Among the books
in his possession which were seized, was a copy of "The First
Blast;" and it was told to Linthall's friends, "that he had in
his keeping a book by which he could make him guilty of trea-
son, and have him hanged, drawn, and quartered. But the
Queen's sickness at that time saved him, and the Chancellor
took bonds for his appearance, and so dismissed him."
2
In reference to Goodman's work, it may be mentioned that
he addressed a letter to Peter Martyr, on the 20th of August
1558, in which he says, "I requested the judgment of Master
Calvin, to which you very properly attach much weight, before
the book was published, and I shewed him the same proposi-
tions which I sent to you. And though he deemed them some-
what harsh, especially to those who are in the place of power,
and that for this reason they should be handled with caution,
yet he nevertheless admitted them to be true." Bishop Jewel,
in a letter also addressed to Peter Martyr, from London, on the
28th of April 1559, says, “I hear that Goodman is in this coun-
try; but so that he dare not show his face, and appear in pub-
lic. How much better would it have been to have been wise
in time! If he will but acknowledge his error, there will be no
danger. But as he is a man of irritable temper, and too perti-
nacious in any thing that he has once undertaken, I am rather
afraid that he will not yield." Milton, in quoting the works of
Goodman and others, eloquently says, "These were the pastors
of those saints and confessors, who, flying from the bloody perse-
cution of Queen Mary, gathered up at length their scattered
members into many congregations.
These were the true
Protestant Divines of England, our Fathers in the faith we
hold." Goodman finding himself so circumstanced, and com-
ing to Scotland in September 1559, he became minister at
1
Strype's Annals, vol. i. p. 129.
2 Original Letters, 1537–1558, Eng-
lish Reformation, Parker Society, p.
771.
3 Zürich Letters, by the Parker So-
ciety, p. 21.
4 The Tenure of Kings and Magis-
trates.
1
[360]
Ayr, and afterwards at St Andrews. He returned to England
in the year 1565, and having made a protestation of obedience,
and afterwards a special retractation of the doctrines which
had proved so offensive to Queen Elizabeth, he obtained some
preferment, having been collated to the Archdeaconry of Rich-
mond, in Yorkshire. He was also Rector of Alford, but was
deprived of his living for nonconformity, by Vaughan, Bishop
of Chester. He died on the 4th of June 1603, and was buried
in St Werburgh's or St Bride's Church, in his native city of
Chester, at the advanced age of eighty-five.'
Other parties who were exasperated by the "First Blast"
were the Roman Catholics, and the adherents of Mary Queen.
of Scots. The Queen herself, as we have seen, in her first con-
ference with the Reformer, charged him with maintaining such
opinions; and two works, of a later date, which were written
by John Lesley, Bishop of Ross, and David Chalmers of Or-
mond, were no doubt considered as refutations of Knox's sen-
timents on Female Government.
Another Popish writer who alludes to the sentiments of
Knox and Goodman may be more particularly noticed. The
work is entitled, “An Oration against the Vnlawfull Insurrec-
tions of the Protestantes of our time, vnder pretence to Re-
fourme Religion. Made and pronounced in Latin, in the
Schole of Artes at Lovaine, the xiiij. of December, Anno
1565. By Peter Frarin of Antwerp, M. of Artes, and Batch-
elor of both Lawes. And now translated into Englishe with the
aduise of the Author. Antverpiæ, ex officina Ioannis Fouleri.
M.D.LXVI." Small 8vo. John Fouler, the publisher, who was also
the translator, dates it from Andwerp, the 9th of May 1566.
His additions have imparted to it the character of a new work.
In the following passages, it will be observed that his reference to
Knox's book is to the "Faithful Admonition" in 1554," while
he has by mistake attributed the "First Blast" to Goodman:
Oxon., Bliss's edit., vol. i. p. 723.
2 See vol. iii. pp. 294, 295.
¹ See Strype's Annals, vol. i. pp.
126, 184; Willis's Cathedrals, Ches-
ter, p. 344; and Wood's Athenæ
[ 361 ]
te
Rebellion.
"I culd declare unto you, how the traiterouse Gospellers of
England gathered a maine hoste againste their moste vertuouse
ladie Quene Marie, the rare treasure, peerlesse jewell, that moste
perfect paterne & example of our daies. How they shotte ar- Wiates
rowes and dartes againste her courte gates, conspired her death,
deuised to poison her, to kil her with a dagge at one time, with
a privie dagger at an other time, reuiled her, called her bastard,
boutcher, printed seditiouse bokes againste her, wherein they
railed at her like Hell-houndes, and named her traiterouse
Marie, mischeuouse Marie."-(Sign. E. v.)
"It were too long to rehearse, how the noble Queene of Scot-
land, that now raigneth, was driuen a great while to liue like a
poore priuat woman in her own Realme, to obey her own sub-
iectes, and to doe no more then they gave her leaue: yea, and
in the meane tyme, was euerie daye and euery houre in greate
perill & danger of her life among them."-(Sign. E. vj.)
KNOKES BOKE.
AGAINSTE THE
RAIGNE OF
"With the lyke sprite, one Goodman, an Englisshe man, an GOODMAN'S BOKE
earneste and hotte preacher of this Gospell, for a grudge and MONSTRUOUS
malice he bore againste his Soueraigne Ladie and Mystresse WOMEN.
Marye, the moste hyghe and Honorable Quene of Englande,
dydde sette out a monstruous Booke in deede a fewe yeares
agoe againste the monstruouse Raygne of Women, as he sayed:
yea, the impudente, vile, and shameless villaine Traitor called
that moste noble and vertuouse woman Proserpine (whome the
Poetes faine to be Quene of Hel); and for her sake gathering
choler and stomake against all women, he railed at them all,
and reuiled them, & like a common scolde would by his wil
set on a cookinge stole all the whole flocke and generation of
woman kinde.
"He saied, it was neither law, nor right, nor reason, that any
woman should be a Ruler and syt in the Princelie Seate of any
Common weale: that it might well seeme a monstruouse rule,
and contrarye to nature, if men were compelled to obey a
Woman: if women were suffred to beare the sway and gouerne
the publike estate of any kingdome.”—(Sign. F. ij.)
[ 362 ]
But the most curious part of the volume is the series of thirty-
six small wood-cuts,' with verses underneath, as illustrative of
the Oration, with this title: "The Table of this Booke, set out
not by order of Alphabete or numbre, but by expresse figure, to
the eyesight of the Christian Reader, and of him also that can-
not reade." The following is an accurate facsimile of one re-
presenting Goodman and Knox sounding their trumpets in the
ears of the Queens of England and Scotland.

GOODMAN
KNOKES
Stot
No Queene in her kingdome can or ought
to syt fast,
If Knokes or Goodmans bookes blowe
any true blast.
On the opposite page is an exact facsimile of the original
title of the "First Blast." The volume, as might be antici-
pated, is of considerable rarity, and it is now reprinted in a
complete and accurate manner.
When, in the course of the
same year, 1558, Knox published his Appellation (see infra),
he annexed the heads of what he purposed to enforce in the
"Second Blast;" but this intention he left unfulfilled.
¹ Frarin's Oration was printed at
Louvain, 1566, 12mo. The transla-
tion of Frarin's Oration was reprinted
"with Licence," but without date or
place of printing. It was evidently
printed abroad, about the year 1600.
In this republication, the wood-cut
illustrations and the English verses
are wholly omitted.
THE FIRST
BLAST OF THE
TRUMPET AGAINST
THE
MONSTRVO VS
regiment of
women.
H
Veritas temporis
filia.
M. D. LVIII
In 12mo, printed in Roman Letter,
Sign. A to G, in eights, or 56 leaves, numbered.
In the edition of Knox's History of the Re-
formation, Edinburgh, 1732, folio, there were
added, "several curious pieces wrote by him;
particularly that most rare and scarce one, en-
titled, The First Blast of the Trumpet against the
Monstruous Regiment of Women." But this tract is
very unfaithfully reprinted, as numerous passages
are omitted or abridged.
A still more faithless edition, "Edinburgh,
printed by Thomas Lumisden and John Robert-
son, M.DCO.XXXIII.," 4to, pp. 30, was annexed to
the republication of David Buchanan's edition of
the History and Treatises, "Edinburgh, re-printed
by Thomas Lumisden and John Robertson, and
sold at their Printing-house in the Fish-market,
1731," 4to. Seo vol. ii. p. 465.
In M'Gavin's editions of the History of the
Reformation, Glasgow, 1831 and 1832, 8vo, the
"First Blast" is reprinted with apparent accur-
acy, by correcting "a vast number of errors, and
some considerable omissions" in the former edi-
tions, by the aid of a collated copy, furnished by
the late Dr M'Crie. "This (he adds) has enabled
me to give this, the most celebrated of Knox's
productions, perhaps verbatim as it was published
by himself." The collations referred to by Mr
M'Gavin cannot have been completed, as, in the
latter portion in particular, there are many pas-
sages either abridged or omitted. It is scarcely
necessary to add, that the present text is a faith-
ful republication of the original work.
[365]
THE PREFACE.
The Kingdome apperteineth to our God.
WONDER it is, that amongest so many pregnant wittes as the
Ile of Greate Britany hath produced, so many godlie and zealous
preachers as England did sometime norishe, and amongest so
many learned, and men of grave judgement, as this day by
Jesabel are exiled, none is found so stowte of courage, so faith-
full to God, nor loving to thair native countrie, that they dare
admonishe the inhabitantes of that Ile, how abominable before
God is the Empire or Rule of a wicked woman, yea, of a trai-
teiresse and bastard; and what may a people or nation, left
destitute of a lawfull head, do by the authoritie of Goddes
Worde in electing and apponting common rulers and magi-
strates. That Ile (alas) for the contempt and horrible abuse
of Goddes mercies offred, and for the shamefull revolting to
Satan frome Christ Jesus, and frome his Gospell ones professed,
doth justlie merite to be left in the handes of their own coun-
sel, and so to come to confusion and bondage of strangiers.
But yet I feare that this universall negligence of such as som- Negligence of
times were estemed watchemen shall rather aggravate our
former ingratitude, then excuse this our universall and ungod-
lie silence in so weightie a matter. We se our countrie set
furthe for a pray to foreine nations, we heare the blood of our
brethren, the membres of Christ Jesus, most cruellie to be
shed, and the monstruous empire of a cruell woman (the secrete
counsel of God excepted) we know to be the onlie occasion of
all those miseries: and yet with silence we passe the time, as
though the matter did nothinge appertein to us. But the con- The diligence of
trarie examples of the auncient Prophetes move me to doubte phetes of God.
Watchemen.
the olde Pro-
366
THE PREFACE.
1
1 Reg. 12
Ezech. 16.
Jerem. 29.
Ezech. 7, 8, 9.
God alway had
his people
amongest the
wicked, who
never lacked
of this our fact. For Israel did universalie decline from God
by embracing idolatrie under Jeroboam. In which they did
continue even unto the destruction of their common-welthe.
And Juda withe Jerusalem did followe the vile superstition and
open iniquitie of Samaria. But yet ceased not the Prophetes
of God to admonishe the one and the other: Yea, even after
that God had poured furthe his plagues upon them. For
Jeremie did write to the captives in Babylon, and did correct
their errors, plainlie instructing them who did remaine in the
middest of that idolatrouse nation. Ezechiel, frome the mid-
dest of his brethren prisoners in Chaldea, did write his vision
to those that were in Jerusalem; and, sharplie rebukinge their
vices, assured them that they should not escape the vengeance
of God, by reason of their abominations committed.
The same Prophetes, for comfort of the afflicted and chosen
saintes of God, who did lie hyd amongest the reprobate of that
their Prophetes age (as commonlie doth the corne amongest the chaffe), did
and Teachers.
Isaic 13.
Jerem. 46.
Ezech. 36.
Teachers oght to
do in this time.
Ezech. 2.
prophecie and before speake the changes of kingdomes, the
punishmentes of tyrannes, and the vengeance which God wold
execute upon the oppressors of his people. The same did
Daniel, and the rest of the Prophets, everie one in their season.
Examples what By whose examples, and by the plaine precept which is geven
to Ezechiel, commanding him that he shall say to the wicked,
"Thou shalt die the death," we in this our miserable age
are bounde to admonishe the world, and the tyrannes therof, of
their sodeine destruction, to assure them, and to crie unto
them, whether they list to heare or not, "That the blood of
the Saintes, which by them is shed, continuallie crieth and
craveth vengeance in the presence of the Lorde of Hostes."
And further, it is our dutie to open the truth reveled unto us,
unto the ignorant and blind world; unlest' that to our owne
condemnation, we list to wrap up and hyde the talent commit-
ted to our charge. I am assured, that God hath reveled to
some in this our age, that it is more then a monstre in nature
1 That is, "unless."
Ароса 6.
:
THE PREFACE.
367
Three chef
reasons that do
stay Man from
speaking the
Truthe.
that a Woman shall reigne and have empire above Man. And
yet with us all there is suche silence, as if God therewith were
nothing offended. The naturall man, ennemy to God, shall fynd,
I knowe, many causes why no suche doctrine oght to be pub-
lished in those our dangerous dayes. First, for that it may
seme to tend to sedition. Secondarilie, it shall be dangerous,
not onlie to the writer or publisher, but also to all such as
shall reade the writinges, or favor this truth spoken: And last,
It shall not amend the chief offenders, partlie because it shall
never come to their eares, and partlie because they will not be
admonished in such cases. I answer, Yf any of these be a suf-
ficient reason, that a truth knowen shall be conceled, then were
the auncient Prophetes of God very fooles, who did not better
provide for their owne quietnes, then to hasard their lives for
rebuking of vices, and for the opening of such crimes as were
not knowen to the world. And Christ Jesus did injurie to his
Apostles, commanding them to preache repentance and remis-
sion of synnes in his name to everie realme and nation. And
Paule did not understand his oune libertie, when he cried,
"Wo be to me, if I preache not the Evangile!" Yf feare, I say, 1 Cor. 9.
of persecution, of sclander, or of any inconvenience before
named, might have excused and discharged the servantes of God
from plainlie rebuking the sinnes of the world, juste cause had Mat. 26.
everie one of them to have ceased frome their office. For
sodeinlie their doctrine was accused by termes of sedition, of
newe learning, and of treason. Persecution and vehement trou-
ble did shortlie come upon the professors with the preachers:
Kinges, Princes, and worldlie Rulers did conspire against God, Psalın 2
and against his anoynted Christ Jesus. But what? Did any
of these move the Prophetes and Apostles to faynt in their
vocation? No. But by the resistance which the Devil made
to them by his suppostes were they the more inflamed to
publishe the truthe reveled unto them; and to witnesse with
their blood, that grevous condemnation and Goddes hevie ven-
geance shuld folowe the proude contempt of graces offred. The
Act. 18, 21.
Act. 4.
368
THE PREFACE.
It is necessarie
for everie man
to open the
Impietie whiche
he knoweth to
hurt his Com-
mon-welth.
espe-
fidelitie, bold courage, and constancie of those that are passed
before us, oght to provoke us to folowe their footsteppes, onles
we loke for another kingdome than Christ hath promised to
such as persevere in profession of his name to the end. Yf
any think that the empire of Women is not of such importance,
that for the suppressing of the same any man is bounde to
hasarde his life; I answer, that to supresse it is in the hand
of God alone. But to utter the impietie and abomination of
the same, I say, it is the dutie of everie true messager¹ of God
to whome the truth is reveled in that behalfe. For the
cial dutie of Goddes messagers is to preache repentance, to
admonishe the offenders of their offenses, and to say to the
wicked, "Thou shalt die the death, except thou repent." This
I trust will no man denie to be the propre office of all Goddes
messagers, to preache (as I have said) repentance and remis-
sion of synnes. But neither of both can be done, except the
conscience of the offenders be accused and convicted of trans-
gression. But howe shall any man repent, not knowing wherin
knowe his synne. he hath offended? And where no repentance is founde, there
can be no entrie to grace. And therfore I say, that of neces-
sitie it is that this monstriferouse empire of Women (which
amongest all enormities that this day do abound upon the face
of the whole earth, is most detestable and damnable) be open-
lie reveled and plainlie declared to the world, to the end that
some may repent and be saved. And thus farre to the first
sort.
No man can
repent except he
The propertie of
Goddes Truth.
To suche as thinke that it will be long before such doctrine
come to the eares of the chief offenders, I answer, that the
veritie of God is of that nature, that at one time or at other it
will pourchace to it selfe audience. It is an odour and smell,
that can not be suppressed; yea, it is a trumpet that will
sound in despite of the adversarie. It will compell the verie
enemies, to their own confusion, to testifie and beare witnesse
of it. For I finde that the prophecie and preaching of Heliseus
1 From the French messager, messenger.
THE PREFACE.
369
was declared in the hall of the King of Syria, by the servantes
and flatterers of the same wicked King, making mention that
Heliseus declared to the King of Israel whatsoever the said 2 Reg. 6.
King of Syria spoke in his most secret chamber. And the Mat. 14.
wonderous workes of Jesus Christ were notified to Herode, not
in any great praise or commendation of his doctrine, but rather
to signifie, that Christ called that tyranne a fox, and that he
did no more regarde his authoritie then did John the Baptist,
whom Herode before had beheaded for the libertie of his
tongue. But whether the bearers of the rumours and tidinges
were favourers of Christ, or flatterers of the tyranne, certein it
is that the fame, as well of Christes doctrine as of his workes,
came to the eares of Herod: even so may the sounde of our
weake trumpet, by the support of some wynd (blowe it from
the south, or blowe it from the northe, it is of no mater), come
to the eares of the chief offenders. But whether it do or not, Rom. 1.
yet dare we not cease to blowe as God will give strength. For
multitude hath
Authority of
knowinge the
we are debtors to mo than to Princes, to witte, to the multi- The ignorant
tude of our brethren, of whome, no doubte, a great nomber set up the
have heretofore offended by errour and ignorance, geving their Women, not
suffragies, consent, and helpe to establishe Women in their danger.
kingdomes and empires,' not understanding howe abominable,
odious, and detestable is all such usurped authoritie in the
presence of God. And therfore must the truthe be plainlie
spoken, that the simple and rude multitude may be admo-
nished.
'Goodman, in his work on Obe-
dience, as Strype has remarked, also
bitterly inveighs against those Pro-
testant clergy and counsellors that
set up Queen Mary, whom he calls an
idolatress, a wicked woman, and an
incestuous bastard; quoting various
passages "to show the man and his
dangerous doctrines." He notices
that Goodman's book was quoted by
"N. D.," that is, Robert Parsons the
Jesuit, for the purpose of charging
VOL. IV.
2 A
the Protestants with rebellion to their
Prince. Dr Sutcliffe, in his Auswer
to Parsons, says, Goodman did not
like rebellion, but misliked Women's
government; and that this opinion
he himself has since retracted."
(Strype's Annals, vol. i. p. 126.) Mil-
ton (supra, p. 359,) quotes Knox as
well as Goodman, in his "Tenure of
Kings and Magistrates," &c., edit.
1:50.
370
THE PREFACE.
thing to speake
against olde
errors.
Accomptes
will be had of
Goddes giftes.
And as concerning the danger which may hereof insue, I am
not altogether so brutishe and insensible, but that I have laid
mine accompt what the finishinge of the worke may coste me
A very dangerous for my own parte. First, I am not ignorant how difficile and
dangerous it is to speake against a common error, especiallio
when that the ambitious mindes of men and women are called
to the obedience of Goddes simple commandement. For to the
most parte of men, lawfull and godlie appeareth whatsoever
antiquitie hath received. And secondarelie, I looke to have
more adversaries, not onlie of the ignorant multitude, but also
of the wise, politike, and quiet spirites of this world, so that as
well shall suche as oght to mainteine the truth and veritie of
God, become enemies to me in this case, as shall the Princes
and ambitious persons, who to mainteine their unjust tyrannie
do alwayes studie to suppresse the same. And thus I am
moste certeinlie persuaded, that my labour shall not escape
reprehension of many. But because I remembre that accompte
of the talentes received must be made to Him, who neither
respecteth the multitude, nether yet approveth the wisdome,
policie, peace, nor antiquitie, concluding or determining any
thinge against his eternall will, reveled to us in his moste bless-
ed Worde, I am compelled to cover myne eyes, and shut up
myne eares, that I nether se the multitude that shall withstand
me in this matter, nether that I shall heare the opprobries, nor
consider the dangers which I may incurre for uttering the
same. I shalbe called foolishe, curious, despitefull, and a sower
of sedition: and one day parchance (althogh now be nameles)
I may be attainted of treason. But seing that impossible it is,
but that ether I shall offend God, dailie calling to my conscience
that I oght to manifest the veritie knowen, or elles that I shall
displease the worlde for doing the same; I have determined
to obey God, notwithstanding that the world shall rage thereat.
I knowe that the world offended (by Goddes permission) may
kill the bodie; but Goddes Majestie offended hath power to
punishe bodie and soule for ever. His Majestie is offended
The cause mov-
ing the Author
to write.
1
THE PREFACE.
371
}
when that his preceptes are contemned, and his threatninges.
estemed to be of none effect. And amongest his manifold pre-
ceptes geven to his Prophetes, and amongest his threatninges,
none is more vehement than is that which is pronounced by
Ezechiel, in these wordes: "Sonne of man, I have appointed Ezech. 33.
thee' a watchman to the house of Israel, that thou shuldest
heare from my mouthe the worde, and that thou maist admo-
nishe them plainlie, when I shall say to the wicked man: O
wicked, thou shalt assuredlie die. Then if thou shall not
speak, that thou maist plainlie admonishe him that he may
leave his wicked way, the wicked man shall die in his iniquitie,
but his blood will I requier of thy hand. But and if thou shalt
plainlie admonishe th’wicked man, and yet he shall not turne
frome his way, such a one shall die in his iniquitie, but thou
hast delivered thy soule."
This precept, I say, with the threatning annexed, togither
with the rest that is spoken in the same chapter, not to Eze-
chiel onlie, but to everie one whom God placeth watchman over
his people and flocke, (and watchmen are they, whose eyes he
doth open, and whose conscience he pricketh to admonishe the
ungodlie,) compelleth me to utter my conscience in this matter,
notwithstanding that the whole worlde shuld be offended with
me for so doing. Yf any wonder why I do concele my name, For the Author's
let him be assured, that the feare of corporall punishment is Name.
nether the onlie, nether the chief cause. My purpose is thrise
to Blowe the Trumpet in the same mater, if God so permitte:
twise I intend to do it without name; but at the Last Blast to
take the blame upon myselfe, that all others may be purged.
¹ Thee in the original is uniformly printed the.
1
THE FIRST BLAST,
TO AWAKE WOMEN DEGENERATE.
To promote a Woman to beare rule, superioritie, dominion, or
empire above any Realme, Nation, or Citie, is repugnant to
Nature; contumelie to God, a thing most contrarious to his re-
veled will and approved ordinance; and finallie, it is the sub-
version of good Order, of all equitie and justice.
In the probation of this Proposition, I will not be so curious
as to gather what soever may amplifie, set furth, or decore the
same; but I am purposed, even as I have spoken my conscience
in most plaine and few wordes, so to stand content with a simple
proofe of everie membre, bringing in for my witnesse Goddes
ordinance in Nature, his plaine will revelled in his Worde, and
by the mindes of such as be moste auncient amongest godlie
Writers,
And first, where that I affirme the empire of a Woman to
be a thing repugnant to Nature, I meane not onlie that God, by
the order of his creation, hath spoiled woman of authoritie and
dominion, but also that man hath seen, proved, and pronounced
just causes why that it shuld be. Man, I say, in many other
cases blind, doth in this behalfe see verie clearlie. For the
causes be so manifest, that they can not be hid. For who can Causes why
denie but it is repugneth to nature, that the blind shall be ap- not have pre-
pointed to leade and conduct such as do see? That the weake,
the sicke, and impotent persons shall norishe and kepe the
hole and strong? And finallie, that the foolishe, madde, and
phrenetike shal governe the discrete, and give counsel to such
as be sober of mind? And such be al women, compared unto
Women shuld
eminence over
men.
374
THE FIRST BLAST AGAINST
Private examples
do not breako
generall ordi-
nance.
2. Politicorum
Aristotelis.
man in bearing of authoritie. For their sight in civile regiment
is but blindnes; their strength, weaknes; their counsel, foolish-
nes; and judgment, phrensie, if it be rightlie considered.
I except such as God, by singular priviledge, and for certain
causes, known onlie to himselfe, hath exempted from the com-
mon ranke of women, and do speake of women as nature and
experience do this day declare them. Nature, I say, doth
paynt them furthe to be weake, fraile, impacient, feble, and
foolishe; and experience hath declared them to be unconstant,
variable, cruell, and lacking the spirit of counsel and regiment.
And these notable faultes have men in all ages espied in that
kinde, for the whiche not onlie they have removed women from
rule and authoritie, but also some have thoght that men sub-
ject to the counsel or empire of their wyves were unworthie of
all public office. For thus writeth Aristotle in the Seconde of
his Politikes: What difference shal we put, saith he, whether
that Women beare authoritie, or the husbandes that obey the
empire of their wyves, be appointed to be Magistrates? For
what insueth the one, must nedes folowe the other, to witte,
injustice, confusion, and disorder. The same author further
reasoneth, that the policie or regiment of the Lacedemonians
(who other wayes amongest the Grecians were moste excellent)
was not worthie to be reputed nor accompted amongest the
nombre of common welthes that were well governed, because
the Magistrates and Rulers of the same were too muche geven
to please and obey their wyves. What wolde this writer (I
pray you) have said to that realme or nation, where a woman
sitteth crowned in Parliament amongest the middest of men?
Reade Isaie the Oh fearefull and terrible are thy judgementes (O Lord) whiche
thus hast abased man for his iniquitie! I am assuredlie per-
suaded that if any of those men, which, illuminated onlie by the
light of nature, did see and pronounce causes sufficient why
women oght not to beare rule nor authoritie, shuld this day
live and see a woman sitting in judgement, or riding frome
Parliament in the middest of men, having the royall crowne
thirde chaptre.
THE REGIMENT OF WOMEN.
375
'
least,
monstruouse
coulde not abide
upon her head, the sworde and sceptre borne before her, in
signe that the administration of justice was in her power: I
am assuredlie persuaded, I say, that suche a sight shulde so
astonishe them, that they shulde judge the hole worlde to be
transformed into Amazones, and that suche a metamorphosis Amazones were
and change was made of all the men of that countric, as poetes women, that
do feyn was made of the companyons of Ulisses, or at
that albeit the outwarde form of men remained, yet shuld
judge that their hartes were changed frome the wisdome, un-
derstanding, and courage of men, to the foolishe fondnes and
cowardise of women. Yea, they further shuld pronounce, that
where women reigne or be in authoritie, that there must nedes
vanitie be preferred to vertue, ambition and pride to temper-
they
the regiment of
husbandis.
men, and ther-
fore killed their
Reade Justine.
Regulis Juris.
Digestorum.
ancie and modestie; and finallie, that avarice, the mother of Arist. 2. Politic.
all mischefe, must nedes devour equitie and justice. But lest
that we shall seme to be of this opinion alone, let us heare
what others have seen and decreed in this mater. In the Rules
of the Lawe thus it is written: "Women are removed frome all Lib. 50, de
civile and publike office, so that they nether may be Judges, what women
nether may they occupie the place of the Magistrate; nether may not be.
yet may they be speakers for others." The same is repeted in 3, 16, Lib.
the Third and in the Sextenth Bookes of the Digestes, where
certein persones are forbidden, Ne pro aliis postulent, that is,
that they be no speakers nor advocates for others. And
among the rest are women forbidden, and this cause is added, Ad Senatus-
that they do not against shamefastnes intermedle them selves Velleianum.
with the causes of others; nether yet that women presume to
use the offices due to men. The Lawe in the same place doth Lib. 3, De Postu-
further declare, that a naturall shamfastnes oght to be in
womankind, whiche most certeinlie she loseth whensoever she
taketh upon her the office and estate of man. As in Calphur- Calphurnia,
nia was evidentlie declared, who having licence to speake before
the Senate, at length became so impudent and importune, that
by her babling she troubled the hole Assemblie; and so gave
occasion that this lawe was established.
consul.
latione, Tit. 1.
A
376
THE FIRST BLAST AGAINST
D Statu homi-
num, Titul. S.
Frome Women
power is taken
away by the
Civile lawe over
their own
children,
Dig. Lib. 24,
de Donatione
inter Virum et
Fœminam.
In the First Boke of the Digestes, it is pronounced that the
condition of the woman in many cases is worse then of the
man. As in jurisdiction (saith the Lawe), in receiving of cure
and tuition, in adoption, in publike accusation, in delation,
in all popular action, and in motherlie power, which she hath
not upon her owne sonnes. The Lawe further will not permit
that the woman geve any thing to her husband, because it
is against the nature of her kinde, being the inferiour mem-
Women be cove. bre, to presume to geve any thing to her head. The Lawe
doth more over pronounce womankinde to be most avaricious;
(which is a vice intolerable in those that shulde rule or minis-
ter justice). And Aristotle, as before is touched, doth plainly
affirme, that whersoever women beare dominion, there must
nedes the people be disordred, livinge and abounding in all
intemperancie, geven to pride, excesse, and vanitie; and final-
lie in the end, that they must nedes come to confusion and
ruine.
tous, therfore
umele gover-
nors.
Lib. 1, Digest.
de Legib. et
Senatuscon,
Tit 3.
Politic. 2.
England and
Scotland beware.
Great imperfec-
tions of women.
Romilda, the
wife of Gisul-
phus, betrayed
to Cacanus the
dukedome of
Jane, Quene of
Naples, hanged
her husband.
'Wold to God the examples were not so manifest to the fur-
ther declaration of the imperfections of women, of their naturall
weaknes and inordinat appetites! I might adduce histories,
proving some women to have died for sodein joy; some for
unpacience to have murthered them selves, some to have burned
with such inordinat lust, that for the quenching of the same,
Friaul in italic. they have betrayed to strangiers their countrie and citie; and
some to have bene so desirous of dóminion, that for the obtein-
ing of the same, they have murthered the children of their
owne sonnes, yea, and some have killed with crueltie their
owne husbandes and children. But to me it is sufficient (be-
cause this parte of nature is not my moste sure foundation) to
• have proved, that men illuminated onlie by the light of nature,
have seen and have determined, that it is a thing moste repug-
nant to nature, that women rule and governe over men.
those that will not permit a woman to have power over her
owne sonnes, will not permit her (I am assured) to have rule
over a realme; and those that will not suffer her to speake in
Athalia,
4 Reg. 11.
Ilirene. An-
ton Sabell.
If the lesse
tlfinges be denied
to Women, the
greater can not
be granted.
For
THE REGIMENT OF WOMEN.
377
defense of those that be accused, nether that will admit her
accusation intended against man, will not approve her that she
shal sit in judgement crowned with the royal crowne, usurping
authoritie in the middest of men.
greatest perfec-
serve man.
1 Cor. 11.
But now to the second part of Nature, in the whiche I in-
clude the reveled will and perfect ordinance of God; and
against this parte of nature, I say, that it doth manifestlie
repugne that any Woman shal reigne or beare dominion
over man. For God, first by the order of his creation, and
after by the curse and malediction pronounced against the
woman, by the reason of her rebellion, hath pronounced the
contrarie. First, I say, that woman in her greatest perfec- Woman in her
tion was made to serve and obey man, not to rule and com- tion was made to
mand him. As Saint Paule doth reason in these wordes:
"Man is not of the woman, but the woman of the man.
And man was not created for the cause of the woman, but
the woman for the cause of man; and therfore oght the wo-
man to have a power upon her head," (that is, a coverture in
signe of subjection). Of whiche words it is plaine that the
Apostle meaneth, that woman in her greatest perfection, shuld
have knowen that man was Lord above her; and therfore that
she shulde never have pretended any kind of superioritie above
him, no more then do the Angels above God the Creator, or A good com-
above Christ Jesus their head. So I say, that in her greatest
perfection, woman was created to be subject to man. But after a newe necessity
her fall and rebellion committed against God, there was put jection.
upon her a newe necessitie, and she was made subject to man
by the irrevocable sentence of God, pronounced in these wordes:
"I will greatlie multiplie thy sorowe and thy conception: With Woman, by the
sorowe shalt thou beare thy children, and thy will shall be sub- subject to man.
ject to thy man: and he shal beare dominion over thee.” Here-
bie may such as altogither be not blinded plainlie see, that
God by his sentence hath dejected all women frome empire
and dominion above man. For two punishmentes are laid
upon her, to witte, a dolor, anguishe, and payn, as oft as ever
parison.
of Woman's sub-
sentence of God,
Gene. 3.
378
THE FIRST BLAST AGAINST
she shal be mother; and a subjection of her self, her appetites,
and will, to her husband, and to his will. Frome the former
parte of this malediction can nether arte, nobilitie, policie, nor
lawe made by man, deliver womankinde; but whosoever at-
teineth to that honour to be mother, proveth in experience the
effect and strength of Goddes word. But (alas!) ignorance of
God, ambitioun, and tyrannie, have studied to abolishe and
destroy the second parte of Goddes punishment. For women
are lifted up to be heades over realmes, and to rule above men
at their pleasure and appetites. But horrible is the vengeance
which is prepared for the one and for the other, for the pro-
their Promoters. moters, and for the persones promoted, except they spedelie
The punishe-
ment of Women
unjustlie pro-
moted, and of
Gene. 3.
66
repent. For they shall be dejected from the glorie of the
sonnes of God to the sclaverie of the Devill, and to the tor-
mente that is prepared for all suche as do exalte them selves
against God. Against God can nothing be more manifest
then that a woman shall be exalted to reigne above man: for
the contrarie sentence hath He pronounced in these wordes:
'Thy will shall be subject to thy husband, and he shall beare
dominion over thee." As God shuld say, 'Forasmuch as thou
hast abused thy former condition, and because thy free will
hath broght thy selfe and mankind into the bondage of Satan,
I therefore will bring thee in bondage to man. For where be-
fore thy obedience shuld have bene voluntarie, nowe it shall be
by constreint and by necessitie; and that because thou hast
deceived thy man, thou shalt therefore be no longer maistresse
over thine own appetites, over thine owne will or desires. For
in thee there is nether reason nor discretion whiche be able to
moderate thy affections, and therfore they shall be subject to
the desire of thy man. He shall be Lord and Governour, not
onlie over thy bodie, but even over thy appetites and will.'
This sentence, I say, did God pronounce against Heva and her
daughters, as the rest of the Scriptures doth evidentlie wit-
So that no woman can ever presume to reigne above
nesse.
1
¹ See note supra, p. 369.
THE REGIMENT OF WOMEN.
379
man, but the same she must nedes do in despite of God, and Let all Women
in contempt of his punishment and malediction.
..
""
take hede.
objection.
I am not ignorant, that the most part of men do understand Answer to an
this malediction of the subjection of the wife to her husband,
and of the dominion which he beareth above her; but the
Holie Ghost geveth to us an other interpretation of this place,
taking from all women all kinde of superioritie, authoritie, and
power over man, speaking as foloweth by the mouth of Saint
Paule: "I suffer not a woman to teache, nether yet to usurpe 1 Tim. 2.
authoritie above man. Here he nameth women in generall,
excepting none; affirming that she may usurpe authoritie above
no man. And that he speaketh more plainlie in an other place
in these wordes: "Let women kepe silence in the Congrega- 1 Cor. 14.
tion, for it is not permitted to them to speake, but to be sub-
ject, as the lawe sayeth." These two testimonies of the Holy
Ghost be sufficient to prove what soever we have affirmed be-
fore, and to represse the inordinate pride of women, as also to
correct the foolishnes of those that have studied to exalt
women in authoritie above men, against God and against his
sentence pronounced. But that the same two places of the
Apostle may the better be understand, it is to be noted, that in
the latter, which is writen in the First Epistle to the Corinthes,
the 14. chapitre, before the Apostle had permitted that all per-
sones shuld prophecie one after an other, addinge this reason,
"that all may learne and all may receive consolation;" and
lest that any might have judged, that amongest a rude multi-
tude, and the pluralitie of speakers, manie thinges litle to pur-
pose might have bene affirmed, or elles that some confusion
might have risen, he addeth, "The spirites of the prophetes are
subject to the prophetes;" as he shuld say, God shall alwayes
raise up some to whome the veritie shalbe reveled, and unto
such ye shal geve place, albeit they sit in the lowest seates.
And thus the Apostle wold have prophesying an exercise to be
free to the hole Churche, that everie one shuld communicate
with the Congregation what God had reveled to them, provid-
380
THE FIRST BLAST AGAINST
priviledge is
She that is sub-
ject to one may
not rule many.
Frome a generall inge that it were orderlie done. But frome this generall pri-
Woman secluded. viledge he secludeth all women, saying, "Let women kepe silence
in the Congregation." And why, I pray you? Was it because
that the Apostle thoght no woman to have any knowledge?
No; he geveth an other reason, saying, "Let her be subject, as
the lawe saith." In which wordes is first to be noted, that the
Apostle calleth this former sentence pronounced against woman
a lawe, that is, the immutable decree of God, who by his owne
voice hath subjected her to one membre of the Congregation,
that is to her husband. Wherupon the Holie Ghost concludeth,
that she may never rule nor bear empire above man: for she
that is made subject to one, may never be preferred to many.
And that the Holie Ghoste doth manifestlie expresse, saying:
"I suffer not that woman usurpe authoritie above man;” he
sayth not, I will not that woman usurpe authoritie above her
husband, but he nameth man in generall, taking from her all
power and authoritie to speake, to reason, to interprete, or to
teache; but principallie to rule or to judge in the assemblie of
men. So that woman by the lawe of God, and by the inter-
pretation of the Holy Ghost, is utterly forbidden to occupie the
place of God in the offices afore said, which he hath assigned
to man, whome he hath appointed and ordeined his lieutenant
in earth, secluding frome that honor and dignitie all women, as
this short argument shall evidentlie declare.
A strong argu-
ment.
NOTE.
The Apostle taketh power frome all women to speake in the
Assemblie Ergo, he permitteth no woman to rule above man.
The former parte is evident, wherupon doth the conclusion of
necessitie folowe: For he that taketh from woman the least
parte of authoritie, dominion, or rule, will not permit unto her
that whiche is greatest. But greater it is to reigne above.
realmes and nations, to publish and to make lawes, and to
commande men of all estates, and finallie, to appoint judges
and ministers, then to speake in the Congregation. For her
judgement, sentence, or opinion proposed in the Congregation,
may be judged by all, may be corrected by the learned, and
THE REGIMENT OF WOMEN.
381
reformed by the godlie. But woman being promoted in sove-
reine authoritie, her lawes must be obeyed, her opinion folowed,
and her tyrannie mainteined, supposing that it be expreslie
against God and the prophet' of the Common-welth, as to
manifest experience doth this day witnesse. And therfore yet
againe I repete, that whiche before I have affirmed, to witt,
that a woman promoted to sit in the seate of God, that is, to·
teache, to judge, or to reigne above man, is a monstre in na-
ture, contumelie to God, and a thing most repugnant to his
will and ordinance. For he hath deprived them, as before is
proved, of speakinge in the Congregation, and hath expreslie
forbidden them to usurpe any kinde of authoritie above man.
Howe then will he suffer them to reigne and have empire above
realmes and nations? He will never, I say, approve it, because
it is a thing most repugnant to his perfect ordinance, as after
shalbe declared, and as the former Scriptures have plainlie
geven testimonie.
To the whiche to adde any thing were
superfluous, were it not that the worlde is almost nowe comen
to that blindnes, that what soever pleaseth not the princes and
the multitude, the same is rejected as doctrine newelie forged,
and is condemned for heresie. I have therfore thoght good to
recite the mindes of some auncient writers in the same mater,
to the end that suche as altogither be not blinded by the Devil,
may consider and understand this my judgement to be no newe
interpretation of Goddes Scriptures, but to be the uniforme
consent of the most parte of godlie writers since the time of
the Apostles.
Habitu Muli-
Tertullian in his boke of Women's Apparell, after that he Tertullian, de
hath shewed many causes why gorgious apparell is abomi- erum.
nable and odiouse in a woman, addeth these wordes, speak-
ing as it were to every woman by name: "Dost thou not Let Women
knowe (saith he) that thou art Heva? The sentence of God Tertullian, an
liveth and is effectuall against this kind; and in this worlde, of saith.
necessity it is, that the punishement also live. Thou art the
Evidently, the profit.
hearken what
olde Doctor,
382
THE FIRST. BLAST AGAINST
NOTE.
Tertull. lib. 8,
de Virginibus
Velandis.
In proœmio
6 lib. contra
Marcionem.
porte and gate of the Devil. Thou art the first transgressor
of Goddes law. Thou diddest persuade and easely deceive
him whome the Devil durst not assault. For thy merit (that
is for thy death) it behoved the Sone of God to suffre the
death, and doth it yet abide in thy mind to decke thee above
thy skin coates?"
By these and many other grave sentences and quicke in-
terrogations, did this godlie writer labour to bring everie
woman in contemplation of herseife, to the end that everie
one depelie weying what sentence God had pronounced
against the hole race and doughters of Heva, might not onely
learne daily to humble and subject them selves in the presence
of God, but also that they shulde avoide and abhorre what
soever thing might exalte them or puffe them up in pride, or
that might be occasion that they shuld forget the curse and
malediction of God. And what, I pray you, is more able to
cause woman to forget her owne condition, then if she be lifted
up in authoritie above man? It is a thing verie difficile to a
man (be he never so constant) promoted to honors, not to be
tickled some what with pride; (for the winde of vaine glorie
doth easelie carie up the drie dust of the earth). But as for
woman, it is no more possible that she being set aloft in autho-
ritie above man shall resist the motions of pride, then it is
able to the weake reed, or to the turning wethercocke, not to
bowe or turne at the vehemencie of the unconstant wind. And
therefore the same writer expreslie forbiddeth all women to
intermedle with the office of man. For thus he writeth in his
book de Virginibus Velandis: "It is not permitted to a wo-
man to speake in the Congregation, nether to teache, nether
to baptise, nether to vendicate to her selfe any office of man.
The same he speaketh yet more plainly in the Preface of his
Sixte Boke writen against Marcion, where he, recounting cer-
tein monstruous thinges whiche were to be sene at the Sea
called Euxinum, amongest the rest, he reciteth this as a greate
monstre in nature, "that women in those partes were not tamed
THE REGIMENT OF WOMEN.
383
nor embased by consideration of their own sex and kind, but
that all shame laide a parte, they made expenses upon weapons,
and learned the feates of warre, havinge more pleasure to fight
then to mary and be subject to man." Thus farre of Tertullian,
whose wordes be so plain, that they nede no explanation. For
he that taketh from her all office apperteining to man, will not
suffre her to reigne above man; and he that judgeth it a mon-
stre in nature that a woman shall exercise weapons, must judge
it to be a monstre of monstres that a woman shalbe exalted
above a hole realme and nation. Of the same minde is Origen
and divers others, yea, even till the dayes of Augustine; whose
sentences I omit to avoide prolixitie.
contra Faustum,
lib. 12, cap. 7.
Augustine, in his Twentie-second Boke writen against Faus- August, lib. 22,
tus, proveth that a woman oght to serve her husband as unto c. 31.
God, affirming, that in no thing hath woman equal power with
man, saving that nether of both have power over their owne
bodies. By whiche he wold plainlie conclude, that woman
oght never to pretend nor thirst for that power and authoritie
which is due to man. For so he doth explane him selfe in an De Trinitat.
other place, affirming that woman oght to be repressed and
brideled betimes, if she aspire to any dominion; alledging
that dangerous and perillous it is to suffre her to procede,
althogh it be in temporall and corporall thinges. And therto
he addeth these wordes: "God seeth not for a time, nether is
there any newe thinge in his sight and knowledge;” meaninge
therby, that what God hath sene in one woman (as concerning
dominion and bearing of authoritie) the same he seeth in all;
and what he hath forbidden to one, the same he also forbid-
deth to all. And this most evidentlie yet in an other place he In quæst. Veteris
writeth, moving this question, Howe can woman be the image quæst. 43.
of God, seing (saith he) she is subject to man, and hath none
authoritie, nether to teache, nether to be witnesse, nether to
judge, muche lesse to rule or beare empire? These be the Note.
verie wordes of Augustine, of which it is evident that this god-
lie writer doth not onelie agree withe Tertullian before recited,
Testamenti,
1
384
THE FIRST BLAST AGAINST
Lib de Conti-
nentia, cap. 4.
Ambros. in
Hexaemeron,
lib. 5, c. 7.
Cap. 5.
but also with the former sentence of the Lawe, whiche taketh
frome woman not onelie all authoritie amongest men, but also
everie office apperteining to man. To the question howe she
can be the image of God, he answereth as foloweth: "Woman
(saith he), compared to other creatures, is the image of God,
for she beareth dominion over them; but compared unto man,
she may not be called the image of God, for she beareth not
rule and lordship over man, but oght to obey him," &c. And
howe that woman oght to obey man, he speaketh yet more
clearlie in these words, "The woman shalbe subject to man as
unto Christ. For woman (saith he) hath not her example
frome the bodie and from the fleshe, that so she shalbe subject
to man, as the fleshe is unto the Spirite, because that the
flesh in the weaknes and mortalitie of this life lusteth and
striveth against the Spirit, and therfore wold not the Holie
Ghost geve example of subjection to the woman of any suche
thing," &c. This sentence of Augustine oght to be noted of
all women, for in it he plainlie affirmeth, that woman oght to
be subject to man, that she never oght more to desire pre-
eminence him then that she oght to desire above Christ Jesus.
With Augustine agreeth in every point S. Ambrose, who thus
writeth in his Hexaemeron: "Adam was deceived by Heva,
and not Heva by Adam, and therfore just it is, that woman
receive and acknowledge him for governor whom she called to
sinne, lest that again she slide and fall by womanlie facilitie."
And writing upon the Epistle to the Ephesians, he saith, "Let
women be subject to their owne husbandes as unto the Lorde;
for the man is heade to the woman, and Christ is heade to the
Congregation, and he is the Saviour of the bodie; but the Con-
gregation is subject to Christ, even so oght women to be to
their husbandes in all thinges." He procedeth further, saying,
"Women are commanded to be subject to men by the lawe of
nature, because that man is the author or beginner of the wo-
man: for as Christ is the head of the Churche, so is man of the
woman. From Christ the Church toke beginning, and ther-
THE REGIMENT OF WOMEN.
285
fore it is subject unto him; even so did woman take beginning
from man that she shuld be subject." Thus we heare the
agreing of these two writers to be such, that a man might
judge the one to have stolen the wordes and sentences from the
other. And yet plain it is, that duringe the time of their
writinge, the one was farre distant frome the other. But the
Holie Ghost, who is the spirite of concorde and unitie, did so
illuminate their hartes, and directe their tonges and pennes,
that as they did conceive and understand one truth, so did
they pronounce and utter the same, leaving a testimonie of
their knowledge and concorde to us their posteritie.
2 c. 1 Epist. ad
If any thinke that all these former sentences be spoken onlie
of the subjection of the maryed woman to her husband, as before
I have proved the contrarie by the plain wordes and reasoning
of S. Paule, so shal I shortlie do the same by other testimonies
of the forsaid writers. The same Ambrose, writing upon the Ambros. super,
second chapitre of the First Epistle to Timothie, after he hath Timoth.
spoken much of the simple arrayment of women, he addeth
these wordes: "Woman oght not onlie to have simple array-
ment, but all authoritie is to be denied unto her: for she must
be in subjection to man (of whome she hath taken her originall)
aswell in habit as in service." And after a fewe wordes, he
saith, "Because that death did entre in to the world by her,
there is no boldenes that oght to be permitted unto her, but
she oght to be in humilitie." Hereof it is plain, that frome
all woman,¹ be she maried or unmaried, is all authoritie taken
to execute any office that apperteineth to man; yea, plain it
is, that all woman is commanded to serve, to be in humilitie
and subjection. Whiche thing yet speaketh the same writer
more plainlie in these wordes: "It is not permitted to women Ambros. in
to speake, but to be in silence, as the Lawe saith. What saith cap. 14.
the Lawe? Unto thy husband shall thy conversion be, and he Genes. 3.
shall beare dominion over thee.' This is a speciall lawe (saith
Ambrose), whose sentence lest it shulde be violated, infirmed,
"All woman," every woman.
2 B
VOL. IV.
'
1 Epist. ad Cor.
!
386
THE FIRST BLAST AGAINST
Whose house, I
pray you, oght
the Parliament
house to be,
Goddes or the
Devilles?
Rufus is by
S. Paul saluted
before his
mother.
Chrysost.
flomil. 17. in
Genes.
NCTE.
or made weake, women are commanded to be in silence." Here
he includeth all women; and yet he procedeth further in the
same place, saying, "It is shame for them to presume to speake
of the lawe, in the house of the Lord, who hath commanded
them to be subject to their men." But moste plainly speaketh
he, writing upon the 16. chapitre of the Epistle of S. Paule to
the Romaines, upon these wordes: "Salute Rufus and his mo-
ther." "For this cause (saith Ambrose) did the Apostle place
Rufus before his mother, for the election of the administration
of the grace of God, in the whiche a woman hath no place.
For he was chosen and promoted by the Lorde to take care
over his business, that is, over the Churche, to the whiche office
could not his mother be appointed, albeit she was a woman so
holie that the Apostle called her his mother." Hereof it is
plaine, that the administration of the grace of God is denied to
all woman. By the administration of Goddes grace, is under-
stand not only the preaching of the Worde and administration
of the Sacramentes, by the whiche the grace of God is present-
ed and ordinarilie distributed unto man, but also the adminis-
tration of Civile Justice, by the whiche vertue oght to be main-
teined, and vices punished. The execution wherof is no less
denied to woman, then is the preaching of the Evangile, or
administration of the Sacramentes, as herafter shall most plain-
lie appeare.
Chrysostome, amongest the Grecian writers of no small cre-
dit, speaking in rebuke of men, who in his dayes were becomen
inferior to some women in witt and in godlines, saith, "For
this cause was woman put under thy power (he speaketh to
man in generall), and thou wast pronounced Lorde over her,
that she shulde obey thee, and that the head shuld not folowe
the feet. But often it is, that we see the contrary, that he
who in his ordre oght to be the head, doth not kepe the ordre
of the feet (that is, doth not rule the feet), and that she that
is in place of the foote is constitute to be the head." He
speaketh these wordes, as it were in admiration that man was
¡
THE REGIMENT OF WOMEN.
387
Genes.
Women's hartes
and follow this
sentence !
becomen so brutish, that he did not consider it to be a thing
most monstruous, that woman shulde be preferred to man in
any thing, whom God had subjected to man in all thinges. He
procedeth, saying, "Neverthelesse, it is the parte of the man,
with diligent care, to repel the woman that geveth him wicked
counsel; and woman, whiche gave that pestilent counsel to
man, oght at all times to have the punishment whiche was
geven to Heva, sounding in her eares." And in an other place,
he induceth' God speaking to the woman in this sorte: "Be- Homil. 15. in
cause thou left him, of whose nature thou wast participant, and
for whome thou wast formed, and hast had pleasure to have
familiaritie with that wicked beast, and wold take his counsel;
therfore I subject thee to man, and I appointe and affirme him God graunt al
to be thy Lord, that thou maist acknowledge his dominion, to understand
and because thou couldest not beare rule, learne well to be
ruled." Why they shulde not beare rule, he declareth in other
places, saying, "Womankinde is imprudent and soft (or flexi-
ble); imprudent, because she can not consider withe wisdome
and reason the thinges which she heareth and seeth; and softe In Mat. cap. 23.
she is, because she is easelie bowed." I know that Chrysos-
tome bringeth in these wordes, to declare the cause why false
prophetes do commonlie deceive women, because they are ease-
lie persuaded to any opinion, especiallie if it be against God;
and because they lacke prudence and right reason to judge the
things that be spoken. But hereof may their nature be espied,
and the vices of the same, whiche in no wise ought to be in
those that are apointed to governe others: For they oght to
be constant, stable, prudent, and doing everie thing with dis-
cretion and reason, whiche vertues women can not have in
equalitie with men. For that he doth witnesse in an other
place, saying, "Women have in themselves a tickling and stu- Woman can not
die of vaine glorie; and that they may have common with men: equalitie with
they are sodeinlie moved to anger; and that they have also Ad Ephe. cap. 4.
common with some men. But vertues in which they excell, NOTE.
"He induceth," he bringeth in.
Homil. 44.
have vertue in
Man.
Sermone 13.
388
THE FIRST BLAST AGAINST
The body lack-
inge the head
can not be well
governed, nether
can Common-
welth lackinge
Man.
In ca. 22. Joh.
Homil. 87.
In Joh.
Homil. 41.
they have not common with man: and therfore hath the Apos-
tle removed them from the office of teachinge, which is an evi-
dent proof that in vertue they farre differ frome man." Let the
reasons of this writer be marked, for further he yet procedeth,
after that he hath in many wordes lamented the effeminate
maners of men, who were so farre degenerate to the weaknes
of woman, that some might have demanded, Why may not
women teache amongest suche a sorte of men, who in wisdome
and godlines are becomen inferior unto women? He finallie
concludeth, “That notwithstanding that men be degenerate, yet
may not women usurpe any authoritie above them." And in the
end he addeth these wordes, "These thinges do not I speake
to extolle them (that is women), but to the confusion and
shame of our selves, and to admonish us to take again the
dominion that is meete and convenient for us; not onelie that
power which is according to the excellencie of dignitie, but that
which is accordinge to providence, and according to helpe and
vertue; for then is the bodie in best proportion when it hath
the best governor." O that both man and woman shulde con-
sider the profound counsel and admonition of this Father! He
wolde not that man for appetit of any vaine glorie shuld desire
pre-eminence above woman. For God hath not made man to
be heade for any suche cause, but having respecte to that weak-
nes and imperfection which alwayes letteth woman to governe,
He hath ordeined man to be superior; and that meaneth Chry-
sostome, saying, "Then is the bodie in best proportion when it
hath the best governor: But Woman can never be the best
governor, by reason that she, being spoiled of the spirit of regi-
ment, can never attein to that degree to be called or judged a
good governor; because in the nature of all woman lurketh
suche vices as in good governors are not tolerable." Which
the same writer expresseth in these wordes, "Womankind
(saith he) is rashe and fool-hardie, and their covetousnes is like
the goulf of hell, that is, insaciable." And therfore in an other
place, he will that Woman shall have no thing to do in judge-
THE REGIMENT OF WOMEN.
389
ment, in common affaires, or in the regiment of the Common
welth; because she is impacient of troubles; but that she shall
live in tranquillitie and quietnes. And if she have occasion to
go frome the house, that yet she shal have no matter of trouble,
nether to folowe her, nether to be offered unto her, as common-
lie there must be to such as beare authoritie.
aliquot Scripture
And with Chrysostome fullie agreeth Basilius Magnus, in a Basilius Mag. in
sermon which he maketh upon some places of Scripture, wherin locós.
he reproveth divers vices; and amongest the rest, he affirmeth
woman to be a tendre creature, flexible, soft, and pitifull; whiche
nature God hath geven unto her, that she may be apt to norishe
children. The which facilitie of the woman did Satan abuse,
and therby broght her frome the obedience of God. And, ther-
fore, in divers other places doth he conclude that she is not
apt to beare rule, and that she is forbidden to teache.
Innumerable mo testimonies of all sortes of writers may be
adduced for the same purpose, but withe these I stand content;
judgeing it sufficient, to stoppe the mouthe of such as accuse and
condemne all doctrine as hereticall whiche displeaseth them in
any point, that I have proved by the determinations and lawes
of men illuminated onelie by the light of nature, by the ordre of
Goddes creation, by the curse and malediction pronounced
against woman by the mouth of Saint Paule, who is the inter-
preter of Goddes sentence and lawe, and finallie, by the mindes
of those writers who, in the Church of God, have bene alwayes
holden in greatest reverence, That it is a thing most repug-
nant to nature, to Goddes will and apointed ordinance, (yea,
that it can not be without contumelie committed against God,)
that a Woman shuld be promoted to dominion or empire, to
reigne over man, be it in realme, nation, province, or citie.
Now resteth it in fewe wordes to be shewed, that the same em-
pire of Women is the subversion of good ordre, equitie, and
justice.
Augustine defineth Ordre to be that thing by the whiche De Ordine, lib. 1.
God hath apointed and ordeined all thinges. Note well,
c. 10.
390
THE FIRST BLAST AGAINST
De Civit. Dei,
lib. 19, cap. 13.
What soever is
done withowt the
appointment of
Goddes will, is
done withowt
ordre.
Two Mirrors in
which we may
of nature.
reader, that Augustine will admit no ordre where Goddes
apointment is absent and lacketh. And in an other place he
saith, "that ordre is a disposition, geving their owne propre
places to thinges that be unequall," which he termeth in Latin,
parium et disparium, that is, of thinges equal or like, and thinges
unequall or unlike. Of whiche two places, and of the hole
disputation, which is conteined in his second boke De Ordine,
it is evident, that whatsoever is done either without the assur-
ance of Goddes will, or elles against his will manifestlie reveled
in his Word, is done against ordre. But suche is the empire
and regiment of all Woman (as evidentlie before is declared);
and therfore, I say, it is a thing plainlie repugnant to good
ordre, yea, it is the subversion of the same.
If any list to reject the definition of Augustine, as either not
propre to this purpose, or elles as insufficient to prove mine
intent, let the same man understand, that in so doinge he hath
infirmed mine argument nothinge. For as I depend not upon
the determinations of men, so think I my cause no weaker,
albeit their authoritie be denied unto me; provided that God
by his will reveled, and manifest Worde, stand plain and evi-
dent on my side.
That God hath subjected Womankinde to man, by the ordre
of his creation, and by the curse that he hath pronounced
against her, is before declared. Besides these, he hath set
before our eyes two other Mirrors and glasses, in whiche
beholde the ordre he will that we shulde behold the ordre which he hath ap-
pointed and established in nature: The one is the naturall
bodie of man; the other is the politik or civile body of that
common welth, in which God by his own Word hath apointed
an ordre. In the natural body of man, God hath apointed an
ordre that the head shall occupie the uppermost place; and
the head hath he joyned with the bodie, that frome it doth life
and motion flowe to the rest of the membres. In it hath he
placed the eye to see, the eare to hear, and the tonge to speake,
which offices are apointed to none other membre of the bodie.
THE REGIMENT OF WOMEN.
391
under the rule of
laufull heade.
The rest of the membres have every one their own place and
office apointed, but none may have nether the place nor office
of the heade. For who wolde not judge that bodie to be a
monstre, where there was no head eminent above the rest, but
that the eyes were in the handes, the tonge and mouth beneth
in the bellie, and the eares in the feet? Men, I say, shulde not
onlie pronounce this bodie to be a monstre, but assuredlie they
might conclude that such a bodie coulde not long indure. And
no lesse monstruous is the bodie of that Common welth where
a Woman beareth empire; for either doth it lack a laufull heade Common welthes
(as in very dede it doth), or els there is an idol exalted in the Women lacke a
place of the true head. An idol I call that which hath the Idol.
forme and appearance, but lacketh the vertue and strength
which the name and proportion do resemble and promise. As
images have face, nose, eyes, mouth, handes, and feet painted,
but the use of the same can not the craft and art of man geve
them, as the Holy Ghost by the mouth of David teacheth us,
saying, "They have eyes, but they see not: mouth, but they Psal. 115.
speake not: nose, but they smell not: handes and feet, but they
nether touche nor have power to go." And suche, I say, is The Empire of a
everie realme and nation where a Woman beareth dominion: Idol.
for in despite of God (he of his just judgement so geving them
over in to a reprobat minde) may a realme, I confesse, exalt up
a woman to that monstriferous honor, to be estemed as head.
But impossible it is to man and angel to geve unto her the pro-
perties and perfect offices of a laufull heade; for the same
God that hath denied power to the hand to speake, to the belly
to heare, and to the feet to see, hath denied to woman power
to commande man, and hath taken away wisdome to consider,
and providence to forsee, the thinges that be profitable to the
common welth; yea, finallie, he hath denied to her in any case
to be head to man, but plainly hath pronounced that "Man is 1 Cor. 11.
head to woman, even as Christ is heade to all man.
If men in a blinde rage shulde assemble together, and apointe
1 "All man," every man.
Woman is an
392
THE FIRST BLAST AGAINST
NOTE.
1 Cor. 11.
tude of Chrysos-
themselves an other heade then Jesus Christ, (as the Papistes
have done their Romishe Antichrist,) shuld Christ therfore lose
his owne dignitie, or shulde God geve to that counterfet head
power to geve life to the bodie, to see what soever might enda-
mage or hurte it, to speake in defense, and to heare the request.
of everie subject? It is certein that he wold not. For that
honor he hath apointed before all times to his onelie Sonne; and
the same will he geve to no creature besides. No more will he
admit nor accept woman to be the lauful head over man, althogh
man, devil, and angel will conjure in their favor. For seing
he hath subjected her to one (as before is saide), he will never
permit her to reigne over manie. Seing he hath commanded
her to heare and obey one, he will not suffre that she speake,
and with usurped authoritie command realmes and nations.
Chrysostome explaning these wordes of the Apostle, "The heade
of woman is man," compareth God in his universall regiment to
Marke the simili- a king sitting in his royall majestie, to whome all his subjectes,
commanded to geve homage and obedience, appeare "before
him, bearing everie one suche a badge and cognisance of dig-
nitie and honor as he hath geven to them; which if they despise
and contemne, then do they dishonor their king.
(saith he) oght man and woman to appeare before God, bearing
the ensignes of the condition whiche they have received of him.
Man hath received a certein glorie and dignitie above the
woman; and therfore oght he to appeare before his high Ma-
jestie bearing the signe of his honour, havinge no coverture
upon his heade, to witnesse that in earth man hath no head."
Beware Chrysostome what thou saist! thou shalt be reputed a
traytor if Englishe men heare thee, for they must have my
Sovereine Lady and Maistresse; and Scotland hath dronken
also the enchantment and venom of Circes, let it be so to their
owne shame and confusion. He procedeth in these wordes,
"But woman oght to be covered, to witnesse that in earth she
had a head, that is man." Trewe it is, Chrysostome, woman is
covered in both the said realmes, but it is not with the signe of
tome.
NOTE.
IIowe Women
be covered in
England and
Scotland.
"Even so,
THE REGIMENT OF WOMEN.
393
subjection, but it is with the signe of superioritie, to witte, with
the royal crowne. To that he answereth in these wordes:
“What if man neglect his honor? he is no lesse to be mocked
(saith Chrysostome) then if a king shulde depose himself of his
diademe or crowne and royal estat, and cloth him self in the
habit of a sclave." What, I pray you, shulde this godlie Father
have saide, if he had sene all the men of a realme or nation fall
downe before a woman? If he had sene the crowne, sceptre,
and sworde, whiche are ensignes of the royall dignitie, geven
to her, and a woman cursed of God, and made subjecte to man,
placed in the throne of justice to sit as Goddes lieutenant?
What, I say, in this behalfe, shuld any hart unfeinedlie fearing
God have judged of suche men? I am assured that not onlie
shulde they have bene judged foolishe, but also enraged and
sclaves to Satan, manifestlie fighting against God and his
apointed ordre.
be preferred.
The more that I consider the subversion of Goddes ordre,
which he hath placed generallie in all livinge thinges, the
more I do wondre at the blindnes of man, who doth not
consider him self in this case so degenerate, that the brute Brute beastes to
beastes are to be preferred unto him in this behalfe: For
nature hath in all beastes printed a certein marke of dominion.
in the male, and a certeine subjection in the female, whiche
they kepe inviolate. For no man ever sawe the lion make
obedience, and stoupe before the lionesse; nether yet can it be
proved that the hinde taketh the conducting of the heard
amongest the hartes. And yet (alas!) man, who by the mouth
of God hath dominion apointed to him over woman, doth not
onlie to his own shame stoupe under the obedience of women,
but also, in despit of God and of his apointed ordre, rejoyseth
and mainteineth that monstruous authoritie as a thing lauful
and just. The insolent joy, the bonefiers, and banketing, which Insolent joy
were in London, and els where in England, when that cursed sorowe.
Jesabell was proclaimed Qwene, did witnesse to my hart that
men were becomen more then enraged; for els howe coulde
bringeth sodein
394
THE FIRST BLAST AGAINST
Rom. 1.
they so have rejoysed at their owne confusion and certein de-
struction? For what man was there of so base judgement
(supposing that he had any light of God), who did not see the
erecting of that monstre to be the overthrowe of true religion,
and the assured destruction of England, and of the auncient
liberties therof? And yet, neverthelesse, all men so triumphed,
as if God had delivered them frome all calamitie.
But just and rightuouse, terrible and fearfull, are thy judge-
mentes, O Lorde! For as some times thou diddest so punishe
men for unthankfulnes, that man ashamed not to commit vil-
lanie with man, and that because, that knowinge thee to be
God, they glorified thee not as God, even so haste thou moste
justlie nowe punished the proude rebellion and horrible ingra-
titude of the Realmes of England and Scotland. For when
thou diddest offre thy selfe moste mercifullie to them both,
offering the meanes by the whiche they might have bene joyned
together for ever in godly concorde, then was the one proud
and cruel, and the other unconstant and fikle of promise. But
yet (alas!) did miserable England further rebell against thee.
For albeit thou diddest not cease to heape benefit upon bene-
fit during the reigne of an innocent and tendre King, yet no
man did acknowledge thy potent hand and mervelous working.
The stoute courage of capitaines, the witte and policie of coun-
selers, the learning of bishoppes, did robbe thee of thy glorie
and honor. For what then was heard as concerning religion,
but, The Kinges procedinges, the Kinges procedinges must be
obeyed? It is enacted by Parliament, therfore it is treason
to speake in the contrarie. But this was not the end of this
Goddes benefites miserable tragedie. For thou diddest yet procede to offre thy
favors, sending. thy prophetes and messagers to call for refor-
mation of life in all .estates. For even frome the highest to
the lowest, all were declined frome thee, (yea, even those that
shuld have bene the lanterns to others); some, I am assured,
did qwake and tremble, and frome the botome of their hartes
thirsted amendment, and for the same purpose did earnestly
What robbed
God of his honor
in England in
the time of the
Gospell.
shewed to Eng-
land.
THE REGIMENT OF WOMEN.
395
call for discipline. But then brust furth the venome which be-
fore lurked; then might they not conteine their despiteful
voices, but with open mouthes did crie, We will not have suche
a one to reigne over us. Then, I say, was everie man so stoute Discipline re-
that he wolde not be broght in bondage; no, not to thee, O land.
Lord, but with disdein did the multitude cast frome them the
amiable yoke of Christ Jesus.
No man wolde suffre his sinne
fused in Eng-
and the hole
Realme of Eng-
land, caste them
selves willingly
into the pit.
to be rebuked, no man wolde have his life called to triall. And
thus did they refuse thee, O Lorde, and thy Sonne Christ Jesus
to be their pastor, protector, and prince. And therfore hast
thou geven them over in to a reprobat minde. Thou hast
taken from them the spirit of boldnes, of wisdome, and of
rightuous judgement. They see their owne destruction, and The Nobilitie
yet they have no grace to avoide it. Yea, they are becomen
so blinde, that, knowing the pit, they headlong cast them selves
in to the same, as the nobilitie of England do this day, fighting
in the defense of their mortall ennemie the Spaniard. Finallie,
they are so destitute of understanding and judgement, that
althogh they knowe that there is a libertie and fredome, the
whiche their predecessors have injoyed, yet are they compelled
to bowe their neckes under the yoke of Satan, and of his
proude ministres, pestilent Papistes and proude Spaniardes.
And yet can they not consider, that where a Woman reigneth
and Papistes beare authoritie, that there must nedes Satan be
president of the counsel. Thus hast thou, O Lorde, in thy
hote displeasure, revenged the contempt of thy graces offred.
But, O Lord, if thou shalt reteine wrath to the end, what fleshe
is able to susteine? We have sinned, O Lord, and are not Confession.
worthy to be releved. But worthy art thou, O Lord, to be a
true God, and worthy is thy Sonne Christ Jesus to have his
Evangel and glorie advanced, whiche both are troden under
foot in this cruell murther and persecution, whiche the builders
of Babylon commit in their furie, have raised against thy child-
ren for the establishing of their kingdome. Let the sobbes
therfore of thy prisoners, O Lord, passe up to thine eares; con-
396
THE FIRST BLAST AGAINST
NOTE.
NOTE.
sider their affliction; and let the eyes of thy mercie looke
downe upon the blood of such as die for testimonie of thy eter-
nal veritie; and let not thine ennemies mocke thy judgement
for ever.
To thee, O Lorde, I turne my wretched and wicked
hart; to thee alone I direct my complaint and grones; for in
that Ile to thy saintes there is left no comforte.
Albeit I have thus (talkinge with my God in the anguishe of
my harte) some what digressed, yet have I not utterlie forgotten
my former proposition, to witt, That it is a thing repugnant to
the ordre of Nature that any Woman be exalted to rule over
men. For God hath denied unto her the office of a heade. And
in the intreating of this parte, I remembre that I have made
the Nobilitie both of England and Scotland inferior to brute
beastes, for that they do to women which no male amongest
the common sorte of beastes can be proved to do to their fe-
male, that is, they reverence them, and qwake at their pre-
sence; they obey their commandementes, and that against God.
Wherfore I judge them not onelie subjectes to women, but
sclaves of Satan, and servantes of iniquitie. If any man thinke
these my wordes sharpe or vehement, let him consider that the
offense is more haynous then can be expressed by wordes. For
where all thinges be expressedly concluded against the glorie
and honor of God, and where the blood of the saints of God is
commanded to be shed, whome shall we judge, God or the
Devil, to be president of that counsel? Plain it is, that God
ruleth not by his love, mercie, nor grace in the assembly of the
ungodlie: Then it resteth that the Devil, the prince of this
worlde, doth reigne over suche tyrannes. Whose servantes, I
pray you, shal then be judged such as obey and execute their
tyrannie? God, for his greate mercies sake, illuminate the eyes
of men, that they may preceive in to what miserable bondage
they be broght by the monstriferous empire of Women!
The Seconde glasse whiche God hath set before the eyes of
man, wherin he may beholde the ordre whiche pleaseth his
wisdome, concerning authoritie and dominion, is that common
THE REGIMENT OF WOMEN.
397
welth, to the whiche it pleaseth his Majestie to apoint and
geve lawes, statutes, rites, and ceremonies, not onelie concern-
ing religion, but also touching their policie and regiment of the
same. And against that ordre it doth manifestly repugne,
that any Woman shall occupie the throne of God, that is, the
royall seate, which he by his Worde hath apointed to man;
as in geving the lawe to Israel, concerning the election of a
king, is evident. For thus it is writen, "If thou shalt say, I Deut. 17: 15
will apoint a king above me, as the rest of the nations whiche
are about me; thou shalt make thee a kinge, whome the Lorde
thy God shall chose: one frome amongest the middest of thy
bretheren thou shalt apointe kinge above thee: thou maist
not make a strangier, that is not thy brother." Here express-
edly is a man apointed to be chosen king, and a man native
amongest themselves; by whiche precept is all woman and all
strangier secluded.
ed man his mi-
What may be objected for the parte or election of a stran-
gier shalbe, God willinge, answered in THE BLAST OF THE
SECOND TRUMPET. For this present, I say, that the erect-
ing of a Woman to that honor is not onely to invert the
ordre which God hath established, but also it is to defile,
pollute, and prophane (so farre as in man lieth) the throne and
seat of God, whiche he hath sanctified and apointed for man God hath apoint.
onely, in the course of this wretched life, to occupie and pos- nistre and lieu-
sesse as his ministre and lieutenant, secluding from the same
all woman, as before is expressed. If any thinke that the fore Answer to an
written lawe did binde the Jewes onelie, let the same man con-
sider that the election of a kinge and apointing of judges did
nether apperteine to the Ceremoniall lawe, nether yet was it
mere Judiciall, but that it did flowe frome the Morall lawe, as The Election of a
an ordinance, having respect to the conservation of both the frome the Moral
Tables. For the office of the Magistrate oght to have the first
and chief respect to the glorie of God, commanded and con-
teined in the former Table, as is evident by that whiche was
injoyned to Josue by God, what time he was accepted and ad-
Objection.
King floweth
Lawe.
398
THE FIRST BLAST AGAINST
Josue 1.
Rulers shuld
take hede to this.
Deut. 17.
What vices
Magistrates oght
to punishe.
mitted ruler and governer over his people, in these wordes:
"Thou shalt divide the inheritance to this people, the whiche
I have sworne to their fathers to geve unto them: so that thou
be valiant and strong, that thou maist kepe and do according
to that hole lawe, whiche my servant Moses hath commanded
thee: thou shalt not decline frome it, nether to the right
hande, nether to the left hand, that thou maist do prudentlie
in all thinges that thou takest in hand. Let not the boke of
this lawe departe from thy mouth; but meditate in it day and
night, that thou maist kepe and do according to every thing
that is writen in it: for then shall thy wayes prosper, and
then shalt thou do prudently," &c. And the same precept
geveth God by the mouth of Moses to kinges, after they be
elected, in these wordes: "When he shal sit in the throne,
or seate of his kingdome, he shall write to himself a copie of
this lawe in a boke: and that shalbe with him, that he may
reade in it all the dayes of his life: that he may learne to feare
the Lorde his God, to kepe all the wordes of this lawe, and all
these statutes, that he may do them," &c. Of these two places
it is evident, that principallie it apperteineth to the King, or
to the Chief Magistrate, to knowe the will of God, to be in-
structed in his Lawe and Statutes, and to promote his glorie
with his hole hart and studie, which be the chief pointes of the
First Table. No man denieth, but that the sworde is com-
mitted to the Magistrate, to the end that he shulde punishe
vice and mainteine vertue. To punishe vice, I say; not onelie
that whiche troubleth the tranquilitie and quiet estat of the
common welth, by adulterie, theft, or murther committed, but
also suche vices as openly impugne the glorie of God, as idola-
trie, blasphemie, and manifest heresie, taught and obstinatly
mainteined, as the histories and notable actes of Ezechias,
Josaphat, and Josias do plainlie téache us, whose study and
care was not onlie to glorifie God in their own life and conver-
sation, but also they unfeinedlie did travel to bring their sub-
1
¹ According to our present version, Hezekiah, Jehoshaphat, and Josiah.
THE REGIMENT OF WOMEN.
399
ļ
!
jects to the true worshipping and honoring of God; and did
destroye all monuments of idolatrie, did punishe to death the
teachers of it, and removed frome office and honors suche as
were mainteiners of those abominations: Wherbie, I suppose,
that it be evident, that the office of the King, or Supreme Ma-
gistrate, hath respect to the Lawe Morall, and to the conser-
vation of both the Tables.
The Gentil no
lesse bounde to
the Lawe Moral
then the Jewe.
Nowe, if the Lawe Morall be the constant and unchangeable NOTE.
will of God, to the which the Gentil is no lesse bounde then
was the Jewe; and if God will, that amongest the Gentiles
the ministres and executors of his lawe be now apointed, as
sometimes they were apointed amongest the Jewes; further,
if the execution of justice be no lesse requisite in the policie of
the Gentiles, then ever it was amongest the Jewes; what man
can be so foolishe to suppose or beleve, that God will nowe ad-
mit those persons to sit in judgement, or to reigne over men in
the common welth of the Gentiles, whom he by his expressed
word and ordinance did before debarre and seclude from the
same? And that Women were secluded from the royall seate,
the which oght to be the sanctuarie to all poore afflicted, and
therfore is justlie called the seat of God, (besides the place be-
fore recited of the election of a King, and besides the places
of the Newe Testament, whiche be moste evident,) the ordre
and election which was kept in Juda and Israel doth mani-
festlie declare. For when the males of the kinglie stocke NOTE.
failed, as oft as it chaunced in Israel, and sometimes in Juda,
it never entered in to the hartes of the people to chose and
promote to honors any of the Kinges doughters, (had he never
so many); but knowing Goddes vengeance to be poured furth
upon the father by the away-taking of his sonnes, they had no
further respect to his stocke, but elected suche one man or
other as they judged most apt for that honor and authoritie.
Of whiche premisses, I conclude (as before) that to promote a
Woman heade over men is repugnant to Nature, and a thinge
moste contrarious to that Ordre whiche God hath approved in
400
THE FIRST BLAST AGAINST
ment, that the
Authoritie of
Women repugn-
eth to Justice.
that common welth whiche he did institute and rule by his
Worde.
But nowe to the last point, to wit, that the empire of a
Woman is a thing repugnant to Justice, and the destruction.
of everie Common welth where it is received. In probation
wherof, because the mater is more then evident, I will use fewe
The First Argu- Wordes. First, I say, if justice be a constant and perpetuall
will to geve to everie person their own right, (as the moste
learned in all ages have defined it to be,) then to geve, or to
will to geve, to any person that whiche is not their right, must
repugne to justice. But to reigne above man can never be the
right to woman, because it is a thing denied unto her by God,
as is before declared. Therfore to promote her to that estat
or dignitie can be no thing els but repugnancie to Justice. If
I shulde speake no more, this were sufficient. For except that
either they can improve the definition of justice, or els that they
can intreate God to revoke and call back his sentence pro-
nounced against woman, they shalbe compelled to admit my
conclusion. If any find faute with Justice as it is defined, he
may well accuse others, but me he shall not hurt, for I have
the shield, the weapon, and the warrant of Him, who assured-
lie will defend this quarel, and he commandeth me to crie:
"What soever repugneth to the will of God, expressed in his
most sacred Worde, repugneth to Justice: but that Women
have authoritie over men, repugneth to the will of God ex-
pressed in his Worde: and therfore mine Author commandeth
me to conclude, without feare, that all suche authoritie repugn-
eth to Justice." The first parte of the argument, I trust, dare
nether Jewe or Gentile denie; for it is a principle not onlie
universallie confessed, but also so depelie printed in the hart
of man, be his nature never so corrupted, that whether he will
or no, he is compelled at one time or other to acknowledge and
confess that Justice is violated when thinges are done against
the will of God, expressed by his Worde. And to this con-
fession are no less the reprobat co-acted and constrained, then
The Second
Argument.
Nature doth
confesse that
repugnancie to
Goddes Will is
injustice.
THE REGIMENT OF WOMEN.
401
Howe the Repro
Goddes Will to
bat confesse
be just.
be the chosen children of God, albeit to a divers end. The elect,
with displeasure of their facte, confesse their offense, having
accesse to grace and mercie, as did Adam, David, Peter, and
all other penitent offenders. But the reprobat, notwithstand-
ing they are compelled to acknowledge the will of God to be
just, the which they have offended, yet are they never inward-
lie displeased with their iniquitie, but rage, complain, and
storme against God, whose vengeance they can not escape, as
did Cain, Judas, Herode, Julian called Apostata, yea, Jesabel
and Athalia. For Cain no doubte was convict in conscience Genes. 4.
that he had done against justice in murthering of his brother.
Judas did openlie before the High Priest confesse that he had Mat. 27.
sinned in betraying innocent blood. Herode being stricken by
the Angel, did mocke those his flaterers, saying unto them,
"Beholde your God" (meaning of him selfe) "can not nowe pre-
serve him self frome corruption and wormes." Julianus was
compelled in the end to crie, “O, Galilean!" (so alwayes in con-
tempt did he name our Saviour Jesus Christ) "thou hast nowe
overcomen." And who doubteth but Jesabel and Athalia, be-
fore their miserable end, were convicted in their cankered con-
sciences to acknowledge, that the murther which they had com-
mitted, and the empire whiche the one had six yeares usurped,
were repugnant to justice? Even so shall they, I doubte not,
whiche this daye do possesse and mainteine that monstriferous Women's autho
authoritie of Women, shortlie be compelled to acknowledge furth monstres.
that their studies and devises have bene bent against God, and
that all such authoritie as Women have usurped repugneth to
justice: because, as I have saide, it repugneth to the will of
God expressed in his sacred Worde. And if any man doubte
herof, let him marke wel the wordes of the Apostle, saying,
"I permit not a woman to teache, nether yet to usurpe autho- 1 Tim. 2.
ritie above man." No man, I trust, will denie these wordes of
the Apostle to be the will of God expressed in his Worde; and
he saith openlie, "I permit not," &c., which is asmuch as “I will
not," that a woman have authority, charge, or power over man;
VOL. IV.
2 c
ritie bringeth
402
THE FIRST BLAST AGAINST
Ароса. 2.
Judic. 4.
Para. 3.
for so much importeth the Greke worde aɛvre in that place
Nowe, let man and angell conspire against God; let them pro-
nounce their lawes, and say, We will suffre women to beare
authoritie, who then can depose them? Yet shall this one
worde of the eternal God, spoken by the mouth of a weake
man, thruste them everie one in to hell. Jesabel may for a time
slepe quietlie in the bed of her fornication and hoordome; she
may teache and deceive for a season; but nether shall she pre-
serve her selfe, nether yet her adulterous children, frome greate
affliction, and frome the sworde of Goddes vengeance, whiche
shall shortlie apprehend suche workes of iniquitie. The admo-
nition I differre to the end.
men.
Here might I bring in the oppression and injustice which is
committed against realmes and nations, whiche some times
lived free, and now are broght in bondage of forein nations by
the reason of this monstriferous authoritie and empire of Wo-
But that I delay till better oportunitie. And now I
think it expedient to answer such objections as carnal and
worldlie men, yea, men ignorant of God, use to make for main-
tenance of this tyrannie (authoritie it is not worthie to be
called) and most unjuste empire of Woman.
First, They do object the examples of Debora, and of Hulda
The defenses of the prophetesse, of whom the one judged Israel, and the other,
by all appearance, did teache and exhorte.
the adversaries.
Num, 27.
Answer to the
First Objection.
Secondarily, They do object the lawe made by Moses for the
doughters of Zalphead.¹
Thirdlie, The consent of the estates of such realmes as have
approved the empire and regiment of Women.
And, last, The long custome which hath received the regiment
of Women, their valiant actes and prosperitie, together with
some Papistical lawes which have confirmed the same.
To the First I answer, That particular examples do establishe
no common lawe. The causes were knowen to God alone, why
he toke the spirite of wisdome and force frome all men of those
i In our present version, Zelophehad: Coverdale has it, Zelaphead.
THE REGIMENT OF WOMEN.
403
to come.
against Lawe
when the ques-
have no strength
tion is of Lawe.
ages; and did so mightely assist women against nature, and
against his ordinarie course, that the one he made a deliverer
to his afflicted people Israel, and to the other he gave not onlie
perseverance in the true religion when the most parte of men
had declined frome the same, but also to her he gave the spirit
of prophecie, to assure King Josias of the thinges which were
With these women, I say, did God worke potentlie
and miraculouslie; yea, to them he gave moste singular grace
and priviledge. But who hath commanded that a publike, yea,
a tyrannicall and moste wicked lawe be established upon these
examples? The men that object the same are not altogether Examples
ignorant that examples have no strength when the question is
of lawe: As if I shuld aske, What mariage is laufull? And it
shulde be answered, That laufull it is to man not onlie to have
manie wives at ones, but also it is laufull to marie two sisters,
and to enjoye them both living at ones, because that David,
Jacob, and Salomon, servantes of God, did the same: I trust
that no man wold justifie the vanitie of this reason. Or if the
question were demanded, If a Christian, with good conscience,
may defraude, steale, or deceive? and answer were made, That
so he might by the example of the Israelites, who, at Goddes
commandment, deceived the Egyptians, and spoiled them of their
garments, golde, and sylver: I thinke likewise this reason
shuld be mocked. And what greater force, I pray you, hath
the former argument? Debora did rule in Israel, and Hulda
spoke prophecie in Juda: Ergo, It is laufull for Women to
reigne above realmes and nations, or to teache in the presence
of men. The consequent is vain, and of none effect. For of NOTE.
examples, as is before declared, we may establishe no lawe;
but we are alwayes bounde to the Lawe writen, and to the com-
mandement expressed in the same. And the Lawe writen and
pronounced by God forbiddeth no lesse that any Woman reigne
over man, then it forbiddeth man to take pluralitie of wives, to
mary two sisters living at ones, to steale, to robbe, to murther,
or to lie. If any of these hath bene transgressed, and yet God
"
404
THE FIRST BLAST AGAINST
Antithesis be-
twixt the former
matrones and
our Jesabelles.
NOTE.
hath not imputed the same, it maketh not the like fact or dede
lawfull unto us. For God being free, may, for suche causes as
be approved by his inscrutable wisdome, dispense with the
rigor of his lawe, and may use his creatures at his pleasure.
But the same power is not permitted to man, whom he hath
made subject to his Lawe, and not to the examples of Fathers.
And this I thinke sufficient to the reasonable and moderate
spirites.
But to represse the raging of Woman's madnes, I will de-
scend somwhat deeper in to the matter, and not feare to
affirme, that as we find a contrarie spirit in all these moste
wicked Women, that this day be exalted in to this tyrannouse
authoritie, to the spirite that was in those godly matrons, so I
feare not, I say, to affirme, that their condition is unlike, and
that their end shalbe divers. In those matrones, we finde that
the spirit of mercie, truthe, justice, and of humilitie did reigne.
Under them we finde that God did shewe mercie to his people,
delivering them from the tyrannie of strangiers, and frome the
venom of idolatrie, by the handes and counsel of those women.
But in these of our ages, we finde crueltie, falshed, pride, cove-
tousnes, deceit, and oppression. In them we also finde the
spirit of Jesabel and Athalia; under them we finde the simple
people oppressed, the true religion extinguished, and the blood
of Christes membres most cruellie shed. And, finallie, by their
practises and deceit we finde auncient realmes and nations
geven and betrayed in to the handes of strangiers, the titles
and liberties of them taken frome the juste possessors. Which
one thinge is an evident testimonie, howe unlike our mischevous
Maryes be unto Debora, under whome were strangiers chased
out of Israel, God so raising her up to be a mother and de-
liverer to his oppressed people. But (alas!) he hath raised up
these Jesabelles to be the uttermoste of his plagues, the whiche
man's unthankfulnes hath long deserved. But his secret and
most just judgement shal nether excuse them, nether their
mainteiners, because their counsels be divers.
1
THE REGIMENT OF WOMEN.
405
No godlic
claime authoritie
Woman did ever
over Man by
reason of her
birth and blood.
tymes worketh
But to prosecute my purpose, let such as list to defend these
monstres in their tyrannie prove, first, That their Sovereine mais-
tresses be like to Debora in godlines and pitie: and secondarilie,
That the same successe doth folowe their tyrannie, which did
folowe the extraordinarie regiment of that godlie matrone.
Which thing, althogh they were able to do, (as they never shal- Nore.
be, let them blowe til they burst,) yet shall her example profet
them nothing at all. For they are never able to prove that ether
Debora, or any other godlie woman, (having the commendation
of the Holie Ghoste within the Scriptures,) hath usurped autho-
ritie above any realme or nation by reason of their birth and
blood; nether yet did they claime it by right or inheritance;
but God by his singular priviledge, favor, and grace, exempted
Debora from the common malediction geven to women in that
behalf and against nature he made her prudent in counsel,
strong in courage, happie in regiment, and a blessed mother
and deliverer to his people. The which he did, partlie to ad- Why God some-
vaunce and notifie the power of his Majestie, aswell to his by extraordinarie
ennemies as to his owne people, in that, that he declared him-
self able to geve salvation and deliverance by meanes of the
moste weake vesselles; and partlie he did it to confound and
ashame all men of that age, because they had for the most part
declined frome his true obedience. And therfore was the spirit
of courage, regiment, and boldnes taken frome them for a time,
to their confusion and further humiliation. But what maketh
this for Mary and her match Philippe? One thing I wold aske
of suche as depend upon the example of Debora, whether she
was widowe or wife when she judged Israel, and when that God
gave that notable victorie to his people under her? If they
answer she was widowe, I wold lay against them the testimonie
of the Holie Ghost, witnessing that she was wife to Lapidoth. Judic. 4.
And if they will shift and alledge that so she might be called,
notwithstanding that her husband was dead: I urge them fur-
ther, that they are not able to prove it to be any common
phrase and maner of speache in the Scriptures, that a woman
meanes.
تر
406
THE FIRST BLAST AGAINST
Luc. 2.
Judic. 4,
NOTE.
NOTE.
2 Reg. 22.
shall be called the wife of a dead man, except that there be
some note added, wherbie it may be knowen that her husband
is departed, as is witnessed of Anna. But in this place of the
Judges, there is no note added that her husband shuld be dead,
but rather the expressed contrarie. For the text saith, "In
that time a woman named Debora, a prophetesse, wife to La-
pidoth, judged Israel." The Holie Ghost plainlie speaketh,
that what time she judged Israel, she was wife to Lapidoth?
If she was wife, and if she ruled all alone in Israel, then I aske,
Why did she not preferre her husband to that honor to be
capitain, and to be leader to the host of the Lord? If any
thinke that it was her husbande, the text proveth the contrarie;
for it affirmeth that Barak, of the tribe of Nephtalie, was
apointed to that office. If Barak had bene her husband, to
what purpose shuld the Holie Ghost so diligentlie have noted
the tribe, and an other name then was before expressed? yea,
to what purpose shuld it be noted that she send and called
him? Wherof I doubt not but that everie reasonable man doth
consider, that this Barak was not her husband; and therof,
likwise, it is evident, that her judgement or governement in
Israel was no such usurped power as our Quenes unjustlie pos-
sesse this day; but that it was the spirit of prophecie which
rested upon her, what time the multitude of the people had
wroght wickedly in the eyes of the Lord; by the whiche spirit
she did rebuke the idolatrie and iniquitie of the people, exhort
them to repentance, and, in the end, did bring them this
comfort, that God shuld deliver them from the bondage and
thraldom of their ennemies. And this she might do, notwith-
standing that an other did occupie the place of the Supreme
Magistrate, (if any was in those dayes in Israel,) for so I finde
did Hulda, the wife of Sallum,' in the dayes of Josias King of
Juda, speake prophecie and comfort the King; and yet he
resigned to her nether the sceptre nor the sword.
That this our interpretacion, how that Debora did judge in
¹In our present version, Huldah the prophetess, the wife of Shallum.
THE REGIMENT OF WOMEN.
407
manded not as
commande.
Israel, is the true meaning of the Holie Ghost, the pondering and
weying of the historie shall manifestlie prove. When she send- Debora com-
eth for Barak, I pray you, in whose name geveth she him his Princes use to
charge? Doth she speake to him as Kinges and Princes use to
speake to their subjectes in suche cases? No, but she speaketh
as she that had a speciall revelation from God, whiche nether
was knowen to Barak nor to the people, saying, "Hath not the
Lord God of Israel commanded thee?" This is her preface, by
the whiche she wold stirre up the dull senses of Barak and of
the people, willing to persuade unto them, that the time was
comen when God wold shewe him selfe their protector and de-
liverer; in which preface, she usurpeth to her self nether power
nor authoritie. For she saith not, "I being thy Princesse,
thy Maistresse, thy Sovereine Ladie and Quene, commande
thee upon thine allegeance, and under pain of treason, to go
and gather an armie." No, she spoileth her self of all power
to commande, attributing that authoritie to God, of whom she
had her revelation and certitude to appoint Barak capitain,
whiche after appeareth more plainlie. For when she had de-
.clared to him the hole counsel of God, apointing unto him.
aswell the nombre of his souldiors, as the tribes owt of which
they shuld be gathered; and when she had apointed the place
of the batel, (whiche she coulde not have done but by especiall
revelation of God,) and had assured him of victorie in the name
of God, and yet that he fainted, and openlie refused to entre
in to that journey, except that the Prophetesse wold accompanie
him; she did use against him no external power, she did not
threaten him with rebellion and death, but for assurance of his
faint hart and weake conscience, being content to go with him,
she pronounceth, That the glorie shulde not be his in that jour-
ney, but that the Lord shuld sell Sisera in to the hand of a
woman. Such as have more pleasure in light then in darknes
may clearlie perceive that Debora did usurpe no such power
nor authoritie as our Quenes do this day claime; but that she
was indued with the spirit of wisdome, of knowledge, and of
408
THE FIRST BLAST AGAINST
To judge is not
alway under-
the true feare of God, and by the same she judged the factes.
of the rest of the people. She rebuked their defection and
idolatry, yea, and also did redresse to her power the injuries
that were done by man to man. But all this, I say, she did
by the spirituall sworde, that is, by the Worde of God, and not
by any temporall regiment or authoritie whiche she did usurpe
over Israel, in which, I suppose, at that time there was no
laufull Magistrate, by the reason of their greate affliction;
for so witnesseth the historie, saying, "And Ehud being dead,
the Lord sold Israel in to the hand of Jabin, King of Canaan:"
and he by Sisera his capitain afflicted Israel greatlie the
space of twentie yeares. And Debora her self, in her song of
thankes geving, confesseth, that before she did arise mother in
Israel, and in the dayes of Jael, there was nothing but confu-
sion and trouble. If any sticke to the terme, alledging that
the Holie Ghost saith "that she judged Israel," let them under-
stand, that nether doth the Ebrue word, nether yet the Latin,
stand of the civil alwayes signifie Civile judgement, or the execution of the Tem-
porall sword, but moste commonlie is taken in the sense whiche
we have before expressed. For of Christ it is said, "He shal
judge many nations," and that "He shall pronounce judgement
to the Gentiles;" and yet it is evident that he was no minister of
the temporal sword. God commandeth Jerusalem and Juda
to judge betwixt him and his vineyarde, and yet he apointed
not them all to be Civil magistrates. To Ezechiel it is said,
"Shalt thou not judge them, Sonne of man?" And after,
"Thou Sonne of man, shalt thou not judge? Shalt thou not
judge, I say, the citie of blood?" And also, "Behold, I shall
judge betwixt beast and beast." And such places, in great
nombre, are to be founde throughout the hole Scriptures. And
yet I trust no man wilbe so foolish as to thinke, that any of
the Prophetes were apointed by God to be politike judges,
or to punishe the sinnes of man by corporal punishment. No,
the maner of their judgement is expressed in these words:
"Declare to them all their abominations; and thou shalt say to
regiment.
Isaie 2.
1saic 42,
Mich. 4.
Isaje 5.
Ezech. 20.
Ezech. 22.
Ezech. 34.
Ezech. 22.
THE REGIMENT OF WOMEN.
409
them, Thus saith the Lorde God; A citie shedding blood in the
middest of her, that her time may approche, and which hath
made idoles against her selfe that she might be polluted;
thou hast transgressed in the blood which thou hast shed; and
thou art polluted in the idoles which thou hast made." Thus,
I say, do the Prophetes of God judge, pronouncing the sentence
of God against malefactors. And so I doubt not but Debora
judged, what time Israel had declined from God, rebuking their
defection, and exhorting them to repentance, without usurpa-
tion of any civill authoritie: And if the people gave unto her NOTE.
for a time any reverence or honour, as her godlines and happie
counsel did well deserve, yet was it no such empire as our mon-
stres claime; for which of her sonnes or nearest kinsmen left
she ruler and judge in Israel after her? The Holie Ghost
expresseth no such thing: wherof it is evident, that by her
example God offreth no occasion to establish any regiment of
Women above men, realmes, and nations.
the Second
But now to the Second objection, in whiche Women require An Answer to
(as to them appeareth) nothing but equitie and justice, whilest Objection.
they, and their patrones for them, require dominion and empire
above men. For this is their question: Is it not lauful that
women have their right and inheritance, like as the doughters
of Zalphead' were commanded by the mouth of Moses, to have
their portion of grounde in their tribe?
wold not gladly
I answer, It is not onlie laufull that Women possesse their
inheritance, but I affirme also that justice and equitie require
that so they do. But therwith I adde that whiche gladlie they What Woman
list not understand, that to beare rule or authoritie over man heare.
can never be right nor inheritance to Woman: for that can
never be just inheritance to any person whiche God by his
Word hath plainlie denied unto them: but to all Women hath
God denied authoritie above man, as moste manifestlie is before
declared:
: therfore to her it can never be inheritance. And
thus must the advocates of our Ladies provide some better ex-
'See supra, p. 402, note 1.
410
THE FIRST BLAST AGAINST
Zalphead desired
man in Israel.
ample and stronger argument, for the lawe made in favour of
the doughters of Zalphead will serve them nothing. And as-
suredlie greate wonder it is, that in so greate light of Goddes
The doughters of truthe, men list to grope and wander in darknes. For let
to reigne over no them speak of conscience, if the petition of any of these fore-
named women was to reigne over any one tribe, yea, or yet
over any one man within Israel. Plain it is they did not, but
onlie required that they might have a portion of ground
amonge the men of their tribe, lest that the name of their
father shuld be abolished: And this was granted unto them
without respect had to any civil regiment. And what maketh
this, I pray you, for the establishing of this monstruous empire
of Women? The question is not, If women may not succede to
possession, substance, patrimonie, or inheritance, such as fa-
thers may leave to their children, for that I willinglie grant:
But the question is, If women may succede to their fathers in
offices, and chieflie to that office the executor wherof doth
occupie the place and throne of God. And that I absolutelie
denie, and feare not to say, that to place a woman in authoritie
above a realme is to pollute and prophane the royall seate, the
throne of justice, which oght to be the throne of God; and
that to mainteine them in the same is nothing els but conti-
nuallie to rebell against God.
Women may suc-
cede to inheri-
tance but not to
office.
Num 36.
One thing there is yet to be noted and observed in the
lawe made concerning the inheritance of the doughters of
Zalphead, to wit, That it was forbidden unto them to marie
without their owne tribe, lest that such portion as fell to
their lotte shuld be transferred frome one tribe to another,
and so should the tribe of Manasses be defrauded and
spoiled of their just inheritance by their occasion. For
Our Patrones for avoiding of which, it was commanded by Moses that they
Women do not
marke this
caution.
shuld marie in the familie or householde of the tribe and
kindred of their father. Wonder it is, that the advocates
and patrones of the right of our Ladies did not consider
and ponder this lawe, before that they counseled the blinde
1
THE REGIMENT OF WOMEN.
411
:
by practises are
no juste posses-
sion.
Princes and unworthie Nobles of their countries to betray
the liberties therof in to the handes of strangiers. Eng-
land, for satisfying of the inordinat appetites of that cruell
monstre Marie, (unworthie, by reason of her bloodie tyrannie,
of the name of a woman,) betrayed, alas! to the proude
Spaniarde and Scotland, by the rashe madnes of foolish
Governers, and by the practises of a craftie Dame, resigned
likewise, under title of mariage, in to the power of France.
Doth such translation of realmes and nations please the justice Realmes gotten
of God? or is the possession, by such means obteined, lauful in
his sight? Assured I am that it is not. No other wise, I say,
then is that possession wherunto theves, murtherers, tyrannes,
and oppressors do attein by theft, murther, tyrannie, violence,
deceit, and oppression, whiche God of his secrete (but yet most
just) judgement doth often permit for punishment, aswel of the
sufferers as of the violent oppressors, but doth never approve
the same as laufull and godlie. For if he wold not permit that
the inheritance of the children of Israel shuld passe frome one
tribe to an other by the mariage of any doughter, notwithstand- NOTE.
ing that they were all one people, all spake one tonge, all were
descended of one father, and all did professe one God and one
religion if yet, I say, God wold not suffer that the commo-
ditie and usuall frute which might be gathered of the portion
of grounde limited and assigned to one tribe shulde passe to
an other, will he suffer that the liberties, lawes, commodities,
and frutes of hole realmes and nations be geven in to the power
and distribution of others by the reason of mariage; and in the
powers of suche as besides that they be of a strange tonge, of
strange maners and lawes, they are also ignorant of God,
ennemies to his truth, deniers of Christ Jesus, persecutors of
his true membres, and haters of all vertue? As the odious
nation of Spaniardes doth manifestlie declare, who for very
despit which they do beare against Christe Jesus, whome their The Spaniardes
forefathers did crucifie, (for Jewes they are, as histories do they bragge that
witnesse, and they themselves confesse,) do this day make Jesse
are Jewes, and
Marie of England
is of the roote of
412
THE FIRST BLAST AGAINST
Note the Law
which he hath
proclaimed in
France against
such as he term-
Act, 17.
2
plaine warre against all true professors of his holie Gospell.
And howe blindlie and outragiouslie the Frenche King and his
pestilent Prelates do fight against the veritie of God, the flam-
ing fires which lick up the innocent blood of Christes membres
do witnesse,¹ and by his cruel edictes is notified and proclaimed.
And yet to these two cruell tyrannes (to France and Spain I
eth Lutherians, meane) is the right and possession of England and Scotland
apointed. But just or laufull shall that possession never be,
till God do chaunge the statute of his former lawe, whiche he
will not do for the pleasure of man. For he hath not created
the earth to satisfie the ambition of two or three tyrannes, but
for the universall seed of Adam, and hath apointed and defined
the boundes of their habitation, to diverse nations assigning
divers countries, as He him selfe confesseth, speaking to Israel
in these wordes: "You shal passe by the boundes and limites
of your bretheren, the sonnes of Esau, who dwell in Mount Seir.
They shall feare you; but take diligent hede that ye shewe not
your selves cruell against them; for I will geve you no part
of their land; no, not the bredth of a foote; for Mount Seir
I have geven to Esau to be possessed." And the same he doth
witnesse of the sones of Lot, to whom he had geven Arre to be
possessed. And Moses plainlie affirmeth, that when the Al-
mightie did distribute and divide possessions to the Gentiles,
and when he did disperse and scatter the sonnes of men, that
then he did apoint the limites and boundes of peoples, for the
nomber of the sonnes of Israel: Wherof it is plain, that God
hath not exposed the earth in
Deuter. 2.
Deut. 32.
NOTE.
¹ See supra, p. 289.
2 In the year 1551, the edict of
Henry the Second, known as the
Edict of Châteaubriand, contained
forty-six articles, denouncing severe
punishment on the Lutherans, with
the view of suppressing heresy, and
overcoming the wilfulness and ob-
stinacy "of this unhappy sect." But
this and similar edicts had no such
pray to tyrannes, making all
effect; and in May 1553, five persons
were burned at Lyon, and five others
in the course of the same year, be-
sides such as suffered at Paris, Tou-
louse, and other parts of France. At
this period, every individual judge
se plaisoit," in the words of Sismon-
di, "à inventer pour les suppliciés des
tourmens plus atroces."-(Histoire des
Français, tome xvii. pp. 449, 515.)
THE REGIMENT OF WOMEN.
413
lib. 1.
thing laufull which by violence and murther they may possesse;
but that he hath apointed to every severall nation a severall
possession, willing them to stand content (as nature did teache
an Ethnik to affirme) with that portion whiche by lotte and Cicero Offic.
just meanes they had enjoyed. For what causes God permit-
teth this his distribution to be troubled, and the realmes of
auncient nations to be possessed of strangiers, I delay at this
time to intreate. Onelie this I have recited, to geve the worlde
to understand that the reigne, empire, and authoritie of Wo-
men hath no grounde within Goddes Scriptures. Yea, that Realmes gotten
realmes or provinces possessed by their mariage is nothing but unjust conquest.
unjust conquest; for so litle doth the lawe made for the
doughters of Zalphead helpe the cause of your Quenes, that
utterlie it fighteth against them, both damning their authoritie
and fact. But now to the Third Objection.
by mariage is
Third Objection.
The Consent, say they, of realmes and lawes pronounced and Answer to the
admitted in this behalfe, long consuetude and custome, to-
gether with the felicitie of some Women in their empires, have
established their Authoritie. To whome I answer, that nether
may the tyrannie of princes, nether the foolishnes of people,
nether wicked lawes made against God, nether yet the felicitie
that in this earthe may herof insue, make that thing laufull
which he by his Word hath manifestlie condemned. For if the
approbation of princes and people, and lawes made by men, or
the consent of realmes, may establishe any thing against God.
and his Word, then shuld idolatrie be preferred to the true
religion; for mo' realmes and nations, mo lawes and decrees
published by Emperours with common consent of their coun-
sels, have established the one then have approved the other:
And yet I thinke that no man of sounde judgement will ther-
fore justifie and defend idolatrie; no more oght any man to
mainteine this odious empire of Women, althogh that it were
approved of all men by their lawes. For the same God, that in
plain wordes forbiddeth idolatrie, doth also forbidde the autho-
1 " Mo,” more.
414
THE FIRST BLAST AGAINST
oght to be de-
posed from
Authoritie.
ritie of women over man; as the wordes of Saint Paule before
Women may and rehearsed do plainly teach us. And therfore, whether women
be deposed from that unjust Authoritie, (have they never
usurped it so long,) or if all such honor be denied unto them,
I feare not to affirme that they are nether defrauded of right
nor inheritance. For to Woman can that honor never be due
nor laufull (muche lesse inheritance) whiche God hath so mani-
festlie denied unto them.
The Fourth
Objection.
I am not ignorant that the subtill wittes of carnall men
(which can never be broght under the obedience of Goddes
simple preceptes) to maintein this monstruous empire have yet
two vaine shiftes. First, they alledge, that albeit Women
may not absolutelie reigne by themselves, because they may
nether sit in judgement, nether pronounce sentence, nether
execute any publike office, yet may they do all such thinges by
their lieutenantes,, deputies, and judges substitute. Second-
arilie, say they, a Woman borne to rule over any realme may
chose her a husband, and to him she may transfer and geve
her authoritie and right. To both I answer in fewe wordes.
First, That frome a corrupt and venomed fountein can spring
no holsome water. Secondarilie, That no person hath power
to geve the thing which doth not justlie appertein to them
selves: But the authoritie of a woman is a corrupted fountein,
and therfore from her can never spring any lauful officer. She
is not borne to rule over men, and therfore she can apointe
none by her gift, nor by her power (which she hath not), to the
Let England and place of a laufull Magistrat; and therfore, who soever receiv-
Woman can
make no laufull
officer.
Scotland take
hede.
eth of a woman office or authoritie, are adulterous and bastard
officers before God. This may appeare straunge at the first
affirmation, but if we will be as indifferent and equall in the
cause of God as that we can be in the cause of man, the reason
shall sodeinlie appeare. The case supposed, that a tyranne by
conspiracie usurped the royall seat and dignitie of a King, and
in the same did so establish him selfe, that he apointed officers,
and did what him list for a time; and in this meane time the
THE REGIMENT OF WOMEN.
415
authoritie is
God.
native King made streit inhibition to all his subjects, that none
shuld adhere to this traitor, nether yet receive any dignitie of
him; yet, neverthelesse, they wold honor the same traitor as
King, and become his officers in all affaires of the realme.
If after the native Prince did recover his just honor and pos-
session, shuld he repute or esteme any man of the traitor's
apointment for a laufull Magistrate, or for his frende and true
subject? Or shuld he not rather with one sentence condemne
the head with the membres? And if so he shuld do, who were
able to accuse him of rigor, much lesse to condemne his sen-
tence of injustice? And dare we denie the same power to God
in the like case? For that Woman reigneth above man, she Woman in
hath obteined it by treason and conspiracie committed against rebel against
God. How can it be then, that she, being criminall and giltie
of treason against God committed, can apoint any officer pleas-
ing in his sight? It is a thing impossible. Wherfore, let men
that receive of women authoritie, honor, or office, be most as-
suredly persuaded, that in so mainteining that usurped power,
they declare themselves ennemies to God. If any thinke, that
because the Realme and Estates therof have geven their con-
sentes to a woman, and have established her and her authoritie,
that therfore it is laufull and acceptable before God, let the
same men remembre what I have said before, to wit, that God
can not approve the doing nor consent of any multitude, con-
cluding any thing against his worde and ordinance; and ther-
fore they must have a more assured defense against the wrath
of God then the approbation and consent of a blinded multi-
tude, or elles they shall not be able to stand in the presence of
the consuming fire: That is, they must acknowledge that the
Regiment of a Woman is a thing most odious in the presence of
God; they must refuse to be her officers, because she is a
traitoresse and rebell against God; and finallie, they must
studie to represse her inordinate pride and tyrannie to the
uttermost of their power.
What the
Nobilitie oght to
The same is the dutie of the Nobilitie and Estates, by do in this behalf.
.
J
416
THE FIRST BLAST AGAINST
whose blindnes a Woman is promoted. First, in so farre
as they have moste haynouslie offended against God, placing
in authoritie suche as God by his Worde hath removed
frome the same, unfeinedly they oght to call for mercie; and,
being admonished of their error and damnable fact, in signe
and token of true repentance, with common consent, they
oght to retreate that which unadvisedlie and by ignorance
they have pronounced; and oght, without further delay, to
remove from authority all such persones as by usurpation,
violence, or tyrannie, do possesse the same. For so did Israel
and Juda after they had revolted from David, and Juda alone
in the dayes of Athalia. For after that she, by murthering
her sonnes children, had obteined the empire over the land,
and had most unhappelie reigned in Juda six years, Jehoiada
Marke this fact, the High priest called together the capitaines and chief rulers
of the people, and shewing to them the Kinges sonne Joas, did
binde them by an othe to depose that wicked woman, and to pro-
mote the King to his royall seat; which they faithfullie did, kill-
ing at his commandement not onlie that cruell and mischevous
woman, but also the people did destroie the temple of Baal,
break his altars and images, and kill Mathan,¹ Baales High
priest, before his altars.
2 Reg. 11.
for it agreth with
Goddes Lawe
pronounced.
The same is the dutie aswell of the Estates as of the People
that hath bene blinded. First, They oght to remove frome
honor and authoritie that monstre in nature: So call I a
woman cled in the habit of man, yea, a woman against nature
reigning above man. Secondarilie, If any presume to defende
that impietie, they oght not to feare first to pronounce, and
then after to execute against them the sentence of deathe.
If any man be affraid to violat the oth of obedience which
they have made to suche monstres, let them be most assuredly
persuaded, that as the beginning of their othes, proceding
from ignorance, was sinne, so is the obstinate purpose to kepe
the same nothing but plaine rebellion against God. But of
1 In our present version, Mattan.
THE REGIMENT OF WOMEN.
417
this mater in THE SECOND BLAST, God willing, we shall speake
more at large.¹
1
And nowe, to put an end to THE FIRST BLAST: Seing that by
the ordre of Nature; by the malediction and curse pronounced
against Woman, by the mouth of S. Paule, the interpreter of
Goddes sentence; by the example of that Common welth in
whiche God by his Word planted ordre and policie; and finallie,
by the judgement of the most godlie writers, God hath dejected
Woman frome rule, dominion, empire, and authoritie above
man: Moreover, seing that nether the example of Debora, nether
the lawe made for the doughters of Zalphead, nether yet the
foolishe consent of an ignorant multitude, be able to justifie
that whiche God so plainlie hath condemned; let all men take An Admonition.
hede what quarell and cause frome hencefurthe they do defend.
If God raise up any noble harte to vendicat the libertie of his
Countrie, and to suppresse the monstruous empire of Women,
let all suche as shal presume to defend them in the same moste
certeinlie knowe, that in so doing they lift their hand against
God, and that one day they shall finde his power to fight
against their foolishnes. Let not the faithfull, godlie, and
valiant hartes of Christes souldiours be utterlie discouraged,
nether yet let the tyrannes rejoise, albeit for a time they
triumphe against such as studie to represse their tyrannie, and
to remove them from unjust authoritie. For the causes [are
known to God] alone why he suffereth the souldiours to fail in
batel, whome neverthelesse he commandeth to fight. As some-
times did Israel fighting against Benjamin. The cause of the
Israelites was most just; for it was to punishe that horrible
abomination of those sonnes of Belial, abusing the Levite's Judic. 20.
wife, whome the Benjamites did defend; and they had Goddes
precept to assure them of well-doing, for he did not onelie com-
mande them to fight, but also apointed Juda to be their leader
2
At the end of his "Appellation,"
Knox has given "the Propositions"
which he purposed to entreat in his
Second Blast. See infra.
VOL. IV.
2 D
2 "The causes alone:" The words
within brackets are supplied, as neces-
sary to render the sentence intelli-
gible.
418
THE FIRST BLAST AGAINST
Why God per-
mitteth some-
times his owne
in batel.
and capitain; and yet fell they twise in plain batel¹ against
those most wicked adulterers.
The secret cause of this, I say, is known to God alone. But
tours by his evident Scriptures we may assuredly gather, that by
such means doth his wisdome sometimes beat downe the pride
of the flesh, (for the Israelites at the firste trusted in their mul-
titude, power, and strength,) and sometimes by such over-
throwes he will punishe the offenses of his owne children, and
bring them to the unfeined knowledge of the same, before he
will geve them victorie against the manifest contemners, whom
he hath apointed neverthelesse to uttermost perdition; as the
end of that batel did witnesse. For althogh with greate mur-
ther the children of Israel did twise fall before the Benjamites,
yet after they had wept before the Lorde, after they had fasted
and made sacrifice in signe of their unfeined repentance, they
so prevailed against that proude tribe of Benjamin, that after
twenty-five thousande strong men of warre were killed in
batel, they destroyed man, woman, childe, and beaste, aswell.
in the fieldes as in the cities, whiche all were burned with fier:
so that onelie of that hole tribe remained six hundreth men,
who fled to the wildernes, where they remained foure monethes,
and so were saved.
Judic. 20.
NOTE.
The same God who did execute this grevous punishment,
even by the handes of those whom he suffred twise to be over-
comen in batel, doth this-day retein his power and justice.
Cursed Jesabel of England, with the pestilent and detestable
generation of Papistes, make no litle bragge and boast, that
they have triumphed not only against Wyet, but also against
1 "Plain batel," the field of battle.
? Sir Thomas Wyatt, son of the
distinguished statesman and poet of
the same name, during the reign of
Henry the Eighth. After the un-
timely death of Edward the Sixth,
having joined in the unsuccessful ef-
fort to place the Lady Jane Grey on
2
the throne, he was condemned for
high treason, and was executed on
the 11th of April 1554.
Goodman in his work on Obedience,
in order to show "How dangerous it
is to judge the cause by the success,"
refers, like Knox, to the case of the
Israelites when fighting with the tribe
THE REGIMENT OF WOMEN.
419
all such as have entreprised any thing against them or their
procedinges. But let her and them consider, that yet they
have not prevailed against God: his throne is more high then
that the length of their hornes be able to reache. And let
them further consider, that in the beginning of this their
bloodie reigne, the harvest of their iniquitie was not comen to
full maturitie and ripenes: No! it was so grene, so secret I
meane, so covered, and so hid with hypocrisie, that some men
(even the servantes of God) thoght it not impossible but that
wolves might be changed in to lambes, and also that the vipere
might remove her natural venom. But God, who doth revele
in his time apointed the secretes of hartes, and that will have
his judgementes justified even by the verie wicked, hath now
geven open testimonie of her and their beastlie crueltie. For
man and woman, learned and unlearned, nobles and men of
baser sorte, aged fathers and tendre damiselles, and, finallie,
the bones of the dead, aswell women as men, have tasted of
their tyrannie. So that now, not onlie the blood of Father Lati-
mer, of the milde man of God the Bishop of Cantorburie,' of
learned and discrete Ridley, of innocent Ladie Jane Dudley,"
and many godly and worthie Preachers that can not be for-
gotten, such as fier hath consumed, and the sworde of tyrannie
of Benjamin; and in mentioning
Wyatt, he enters into a justification
of his attempt. In answer to the
question, "What then moved him to
this dangerous enterprise?" he says,
"Verely, the zeale of God's truth,
and the pitie that he had to his Coun-
trie for the miseries he sawe to ap-
proche by the usurped power of un-
godly Jesabell, and her merciles Pa-
pistes, the souldiers of Antichryst!"
He afterwards exclaims, "O noble
Wyatt, thou art now with God, and
those worthy men that died for that
enterprise! Happy art thou, and they
which art placed in your everlasting
inheritance, and freed from the mise-
ries of such as were your enemies in
so just and lawfull a cause!-For
what can your Nobles or Counsel-
lers saye for yourselves at that daye
when God shall call yow to ac
compt (ye knowe not how sone,)
which have permitted Wyatt, and
with him the whole Church and Com-
monwelth of England, to fall in to
the hands of God's enemies, and
would not reskewe him, some of you
having then in your handes sufficient
power," &c. (P. 203.)
¹ Archbishop Cranmer.
2 Better known as the Lady Jane
Grey. She enjoyed the Royal dignity
only thirteen days.
!
420
THE FIRST BLAST, ETC,
The Authoritie
of all Women is
a wall without
foundation.
most unjustlie hath shed, doth call for vengeance in the eares
of the Lord God of hostes; but also the sobbes and teares of
the poore oppressed, the groninges of the Angeles the watch-
men of the Lord, yea, and everie earthlie creature abused by
their tyrannie, do continuallie crie and call for the hastie exe-
cution of the same. I feare not to say, that the day of ven-
geance, whiche shall apprehend that horrible monstre Jesabel
of England, and such as maintein her monstruous crueltie, is
alredie apointed in the counsel of the Eternall: and I verelie
beleve, that it is so nigh, that she shall not reigne so long in
tyrannie as hitherto she hath done,' when God shall declare
him selfe to be her ennemie, when he shall poure furth con-
tempt upon her according to her crueltie, and shal kindle the
hartes of such as somtimes did favor her with deadly hatred
against her, that they may execute his judgementes. And
therefore let such as assist her, take hede what they do; for
assuredlie her empire and reigne is a wall without foundation:
I meane the same of the Authoritie of all Women. It hath
bene underpropped this blind time that is past, with the foolish-
nes of people, and with the wicked lawes of ignorant and tyran-
nous Princes. But the fier of Goddes Worde is alredie laid to
those rotten proppes, (I include the Pope's lawe with the rest,)
and presentlie they burn, albeit we espie not the flame. When
they are consumed, (as shortlie they will be, for stuble and drie
timbre can not long indure the fier,) that rotten wall, the
usurped and unjust empire of Women, shall fall by itself in
despit of all man," to the destruction of so manie as shall labor
to uphold it. And therfore let all man be advertised, for THE
TRUMPET HATH ONES BLOWEN.³
8
Praise God, ye that feare him.
¹ This prediction of Knox as to the
speedy termination of Queen Mary's
reign, whom he here styles Jesabel
of England, proved correct. She died
in the sixth year of her reign, on the
17th of November 1558, or within
seven or eight months of the publica-
tion of "The First Blast."
2" All man," every man.
8 "Ones blowen," once blown,
blown for the first time.
[ 421 ]
:
Having recently obtained a copy of Frarin's "Oratio," I find that the pas-
sages quoted at page 360-1 from Fouler's translation are in substance con-
tained in the original work; and that he also quotes "The First Blast
as the
work of Goodman. Anthony Wood, at a later date, falls into a similar
mistake, in his account of Goodman, Athenæ Oxon., vol. i. p. 722. In a
note to the edition by Dr Bliss of that most important work, this mistake is
corrected by a reference to Strype.
The title-page and the passages in Frarin's work referred to, read as fol-
lows :—“ Oratio PETRI FRARINI Antverpiensis, Artium Magistri, et V. I. Bac-
calaurei, Quod male, reformandæ religionis nomine, arma sumpserunt Sectarij
nostri temporis. Habita in Scholis Artium, Louanij, 19. Calendas Ianuarij.
Anno 1565. Lovanii, apud Joannem Foulerum, M.D.LXVI.”
8vo.
"Quid de Angliæ proditoribus Evangelicis dicam, qui numeroso exercitu,
contra pientissimam illam suam Reginam Mariam, rarum nostri sæculi decus
et exemplum, collecto, Regiam sagittis et jaculis petierunt? Omitto illud,
quod nobilissima Scotia Regina, summo cum capitis sui periculo, suis diu
civibus servivit." (Fol. 33. a.)
"Eodem plane spiritu Goodmannus quidam, natione Anglus, acerrimus
hujus novi Evangelii Buccinator, optimam suam Dominam Illustriss. Angliæ
Reginam Mariam exosus, non ante multos annos libellum edidit monstrosum
vere, contra Monstrosum, ut asserebat, Regimen Mulierum. Proserpinam
illam nobiliss. et plusquam pientissimam fœminam appellabat impudens
scurra, proditor improbissimus: tum unius odio omnes ad unam mulieres
maxima contumelia, turpissimis verbis, sceleratissimis conviciis insectatur :
Nulli fas esse mulierum contendit cum imperio esse aut in luce Reip. versari :
Monstro simile esse si fœminæ parere cogantur viri, publicæque administra-
tionis summam mulieres regere permittantur. Si odio mulierum, etc."
(Fol. 36. a.)
In the margin to the last quotation are the words, GooDMAN CONT. MONSTR.
REGIM. MULIE."
Dr Matthew Parker, afterwards Archbishop of Canterbury, in a letter to
Sir Nicholas Bacon, 1st March 1558-9, expresses his abhorrence of the doc-
trines contained in the First Blast and in Goodman's treatise, in the following
allusion to these works; "At my last being at London, I heard and saw
books printed, which be spread abroad, whose authors be Ministers of good
estimation: the doctrine of the one [Knox] is to prove, that a lady Woman
cannot be, by God's Word, a governor in a Christian realm. And in another
[ 422 ]
book going abroad, is matter set out to prove, that it is lawful for every pri-
vate subject to kill his Sovereign, ferro, veneno, quocumque modo, if he think
him to be a tyrant in his conscience, yea, and worthy to have a reward for
his attempt exhorrui cum ista legerem. If such principles be spread into men's
heads," &c.—(Correspondence of Abp. Parker, p. 60, Lond. 1853, 8vo.)
It may also be noticed, that the works of Knox, Goodman, and Gilby are
included in "The Judgment and Decree of the University of Oxford, passt in
their Convocation held on July 21, 1683, against certain Pernicious Books
and Damnable Doctrines destructive to the Sacred persons of Princes, their
State and Government, and of all Human Society. Printed at the Theater,
1683." Folia.
A LETTER
TO THE QUEEN DOWAGER,
REGENT OF SCOTLAND:
AUGMENTED AND EXPLAINED
BY THE AUTHOR.
M.D.LVIII.
2
A PREVIOUS part of this volume contains the Letter which,
during the month of May 1556, Knox, then residing in Scot-
land, addressed to Mary of Guise, Queen Dowager. In the fol-
lowing pages,¹ and also in his History of the Reformation, after
stating that it was presented to her Majesty by Alexander Earl
of Glencairne, he says, "which Letter, when she had read, within
a day or two she delivered it to that proud prelate Betoun,
Bishop of Glasgow, and said in mockery, 'Please you, my Lord,
to read a Pasquil.' Which words coming to the ears of the
said John, were the occasion that to his Letter he made his Ad-
ditions, as yet may be seen." It is clear that Knox felt very
indignant at this remark, and expressed his conviction that the
Queen Dowager had not read the Letter with the attention
which it deserved; for, as his Biographer remarks, it is written
in a more courtly style than any of his similar productions, in the
hope of influencing her to countenance the great object of the
Protestant Reformers. In the "Additions," he addresses her
in plainer terms; and a few years later, after the Queen's
death, he somewhat complacently adds: "As concerning the
threatenings pronounced against her own person, and the prin-
cipal of her friends, let their very flatterers see what has failed
of all that he has written." The Letter, thus augmented,
was printed at Geneva, probably about July 1558. It is now
carefully reprinted from that edition; as the Additions would
not be intelligible except in connection with the Letter itself.
When James the Sixth succeeded to the throne of England,
his views of Church Government and Discipline underwent a
decided change. Having occasionally been subjected to the
³ Ib. p. 252.
¹ See page 457.
2 Vol. i.
p. 252.
UorM
[ 426 ]
?
stern public rebukes of the Presbyterian clergy, it was natural
that he should receive with complacency the homage which the
English Prelates rendered him as Head of the Church. In the
celebrated Conference at Hampton Court, in January 1604,
he introduced a reference to Knox's Letter: the passage is
much too characteristic to be overlooked in this place.
Dr Reynolds, a most learned divine, who argued on the side
of the Puritans, having spoken of the King's Supremacy, and
in answer to a question, having conceded the point :-" Why
then, saith his Majesty, I will tell you a tale. After
that the religion restored by King Edward the Sixth was
soone overthrown, by the succession of Queene Mary here in
England, we in Scotland felt the effect of it. Whereupon
Master Knoxe writes to the Queene Regent, (of whome with-
out flattery, I may say, that she was a vertuous and moderate
Lady,) telling her that she was Supreme Head of the Church,
and charged her, as she would aunswere it before God's tribu-
nall, to take care of Christ his Evangil, and of suppressing the
Popish prelates, who withstoode the same. But how long,
trow yee, did this continue? Even so long, till by her autho-
rity the Popish bishops were repressed, hee himselfe and
his adherentes were brought in, and well setled, and by these
means made strong enough to undertake the matters of Refor-
mation themselves. Then, loe they beganne to make smal
account of her Supremacy, nor would longer rest upon her
authority, but tooke the cause into their owne hand, and ac-
cording to that more light wherwith they were illuminated,
made a further Reformation of religion. How they used that
poore Lady my Mother is not unknowne, and with griefe I
may remember it: who, because shee had not beene otherwise
instructed, did desire only a private chappell, wherin to serve
God after her manner, with some few selected persons; but
her Supremacy was not sufficient to obtaine it at their handes.
And how they dealt with me in my Minority you all know;
it was not done secretly, and thogh I would, I cannot conceale
[427]
it. I will apply it thus:" And then putting his hand to his
hat, his Majestie saide, "My Lordes the Bishops, I may thanke
you that these men doe thus plead for my Supremacy. They
think they cannot make their party good against you but by
appealing unto it, as if you, or some that adhere unto you,
were not well affected towardes it. But if once you were out
and they in place, I know what would become of my Supre-
macy. No Bishop, no King, as before I said. Neither doe I
thus speak at randon without grounde, for I have observed
since my comming into England, that some preachers before
me can be content to pray for James, King of England, Scot-
land, France, and Ireland, defender of the Faith; but as for
Supreme Governour in all causes, and over all persons (aswell
ecclesiasticall as civill), they passe that over with silence; and
what cut they have beene of I after learned."1
In reply to "this tale," it may be remarked, that on no oc-
casion has Knox, or his brethren, styled either the Queen
Regent, or any of her successors, Supreme Head of the Church.
When addressing her as a person "indued with wisdom and
graces singular," he also speaks, in 1556, of her "happy govern-
ance," and of her "moderation and clemency." But while re-
cognising her regal title, as the head of the Civil authority, to
whom the maintenance of the true religion was committed, he
expressly cautions her, that should she hinder the progress of
the truth, "this pre-eminence whereon ye are placed shall be
your dejection to torment and pain everlasting." He admits,
under existing circumstances, "your Grace may not hastily
abolish superstition, and remove from offices unprofitable pas-
tors;" but he adds, that "the negligence of Bishops shall no
less be required of the hands of Magistrates, than shall the
1 "The Summe and Substance of
the Conference, which it pleased his
Excellent Majestie to have with the
Lords, Bishops, and other of his Cler-
gie, (at which the most of the Lordes
of the Councell were present), in his
Majesties Privy-Chamber, at Hamp-
ton Court, Ianuary 14. 1603, [1603–4.]
Contracted by William Barlow, Doc-
tor of Divinity, and Deane of Ches-
ter," p. 80–82, Lond. 1604, 4to.
UerM
[ 428 ]
1
oppression of false Judges." "If your Grace pretend to
reign with Christ Jesus, then it behoveth you to take care of
his true religion, which this day within your realm is so de-
formed, that no part of Christ's ordinances remain in their first
strength and purity." It is scarcely necessary to remark, that
the King's assertion of the Popish Bishops in Scotland having
been suppressed by the Queen Regent, is equally unfounded.
This was a measure which, in consequence of the Queen's
dissimulation, required to be taken in hand, and which was
effected by the Reformers themselves in opposition to her
authority.
Maou
THE COPIE
OF A
LETTRE DE-
liuered to the ladie Marie, Regent
of Scotland,frome Iohn Knox mi-
niſter of Goddes worde,in the yea.
re of our Lord 1556, and nowe
augmented and explaned by the
Author, in the yeare of our Lord
1558.
the gate, and brode is the waye, that
Entre in at the ſtreit gate: for wide is
BATHURS
0 0 0 3 0 1 0 0
leadeth to destruction. Matth.7.

ན་་་་་
PRINTED AT GENEVA,
By Lames Poullain, and Antonie Rebul.
M. D. LVIII.
In 12mo, sign. A to D 4, in eights, 28 leaves,
numbered. It is printed in Roman letter, the
"Additions" being, for the sake of distinction
probably, printed in a smaller type.
TO THE EXCELLENT LADIE MARIE
DOWAGIER, REGENT OF SCOTLAND.
THE cause moving me, Right Honorable, to present this my
Supplication unto your Grace, enlarged and in some places ex-
planed, (which being in the Realme of Scotland, in the moneth
of Maie 1556, I caused to be presented to your Grace) is the
incredible rage of such as beare the title of Bishoppes, who
against all justice and equitie have pronounced against me a
most cruell Sentence, condemning my bodie to fier, my soule to
damnation, and all doctrine taught by me to be false, deceiva-
ble, and hereticall. If this injury did tende to me alone, hav-
ing the testimonie of a good conscience, with silence I could
passe the mater, being assured that such as they curse and
expell their synagoges for such causes, shall God blesse, and
Christ Jesus receive in his eternal societie. But considering
that this their blasphemie is vomited furth against the eternall
truthe of Christes Evangile, (wherof it hath pleased the greate
mercie of God to make me a minister), I can not cease to
notifie aswell to your Grace as unto them, that so litle I am
affrayed of their tyrannicall and surmised Sentence, that in
place of the picture' (if God impede not my purpose) they shall
have the bodie to justifie that doctrine which they (members of
Satan) blasphemouslie do condemne. Advertising your Grace
in the meane time, that from them, their sentence, and tyrannie,
and from all those that list mainteine them in the same, I do
Appeale to a laufull and generall Counsell, besechinge your
1 See infra, p. 463.
2
his "Appellation," which immediately
* See also the commencement of follows this Letter.
[ 432 ]
1
1
Grace to take in good part that I call you for witnesse, that I
have required the libertie of tonge, and my cause to be hard
before your Grace and the bodie of that realme, before that any
such processe was laid against me, as this my Lettre directed
to your Grace doth testifie.
[ 433 ]
THE BEGINNING OF THE LETTRE.
Mat. 10.
Joh. 14, 16.
THE eternall providence of the same God, who hath appointed
his chosen children to fight in this transitorie and wretched Gene 3.
life a batell strong and difficile, hath also appointed their final Act. 14.
victorie, by a mervelous fashion; and the maner of their preser-
vation, in their batell, more mervelous. Their victorie standeth
not in resisting, but in suffering; as our Sovereine Maister pro- Matth. 5.
nounceth to his Disciples, that in their pacience shuld they
possesse their soules. And the same forsawe the Prophete Isaie 9.
Isaie, when that he painteth furth all other batell to be with
violence, tumult, and blood shedding, but the victorie of Goddes
people to be in quietnes, silence, and hope; meanyng, that all
others that obtein victorie do inforce themselves to resist their
adversaries, to shed blood, and to murther. But so do not the
elect of God, but all thinges they sustein at the commandement
of Him who hath appointed theim to suffer, being most assured-
lie persuaded, that then onlie they triumphe, when all men
judge them oppressed. For in the crossc of Christ allwaies is In the Crosse of
included a secrete and hid victorie, never well knowen till the hid
sufferer appeare all togither to be (as it were) exterminat.
For then onlie did the blood of Abell cry to God, when proude
Cain judged all memorie of his brother to have bene extin-
guished. And so I say their victorie is mervelous. And howe
that they can be preserved, and not broght to utter confusion,
the eye of man perceiveth not. But He, whose power is infi- Isiae 40, 41, 5L
nite, by secret and hid motions, toucheth the hartes of such as,
to mannes judgement, have power to destroye them, of verie
pitie and compassion to save his people; as that He did the
VOL. IV.
2 E
Christ is victorie
434
LETTER TO THE QUEEN REGENT.
Exod. 2.
4 Reg. 25.
Jerem. 52.
Esdr 1,
NOTE.
Ephes, 2.
hartes of the Egyptian midwifes, to preserve the men children
of the Israelites, when precept was given by Pharao of their
destruction: The hart of Pharao's daughter lykewise to pitie
Moses in his yong infancie, exposed to the danger of the waters:
The hart of Nabuchadnezer to preserve the captives alive, and
liberallie to norish the children that were found apt to lettres:
And finallie the hart of Cyrus, to set at libertie the people of
God, after long bondage and thraldome. And thus doth the
invisible power and love of God manifeste it selfe towardes his
elect frome time to time, for two causes speciallie: First, to
comfort his weake warriours in their manifold tentations, let-
ting them understand that he is able to compell such as som-
times were ennemies to his people, to fight in their cause, and
to promote their deliverance. And secondarilie, to give a tes-
timonie of his favour to them, that by all apparance did live
before (as S. Paule speaketh) wanting God in the worlde, as
strangiers frome the common welth of Israel, and without the
leage of his mercifull promise and free grace made to his
church. For who could have affirmed, that any of these per-
sonnes afore named had bene of that nature and clemencie,
before occasions were offred unto them? But the workes of
mercie shewed to the afflicted have left to us assurance that
God used them as vessels of his honour. For pitie and mercie
shewed to Christes afflicted flock, as they never lacked reward
temporall, so if they be continued, and be not changed in to
crueltic, are assured signes and seales of everlasting mercie to
be received from God, who by his Holie Spirit moveth their
hartes to show mercie to the people of God oppressed and
afflicted.
ADDITION.
This preface I used, to give your Grace occasion more depelie
to consider what hath bene the condition of Christes membres
from the beginnyng, that in so doing, ye might se that it is no
newe thing that the saintes of God be oppressed in the world;
LETTER TO THE QUEEN REGENT.
435
that ye, moved by earnest contemplation of the same, might
also studie rather to save them from murther, (althogh by the
wicked counsels of many ye were provoked to the contrary),
than to be a sclave to Satan, obeying his servantes your Clergie,
whose furie is bent against God and his veritie.
after followe in our Lettre, which thus procedeth.
LETTRE.
But this will
Your Grace perchance doth wonder to what purpose these
thinges be recited, and I in verie dede can not wonder ynough
that occasion is offred to me, a worme most wretched, to recite
the same at this present. For I have looked rather for the
sentence of death, then to have written to your Grace in these
last and most wicked daies, in which Satan so blindeth the
hartes of many, that innocentes are damned, their cause never
tryed.
ADDITION.
The causes why
God be this day
the saintes of
persecuted.
Hebr. 6 & 10.
Ephes. 5.
Hereof ye can not be ignorant. For besides these whom ye
heare from time to time most cruelly to be murthered in France,
Italie, Spayn, Flanders, and now of late yeares besides you in
England; for no cause, but that they professe Christ Jesus to
be the onlie Saviour of the world, the onlie Mediatour betwixt
God and man, the onlie sacrifice acceptable for the synnes of 10.12
all faithfull; and finallie, the onlie head to his Churche. Besides
these, I say, (of whome ye heare the brute'), ye have bene wit-
nesse, that some, within the Realme.of Scotland, for the same
cause most cruelly have bene murthered, whose cause was never
hard with indifferencie." But murtherers occupying the Seat of
Justice have shed the blood of Christes true witnesses; which
albeit did then appeare to be consumed away with fier, yet is
it recent in the presence of Hym for whose cause they did suffer,
and ceaseth not to call for vengeance, with the blood of Abell,
to fall not onlie upon such as were authors of that murther
1" Brute," report.
› “ Indifferencie," impartiality
4
436
LETTER TO THE QUEEN REGENT.
Matth. 23.
Who soever
sheddeth the
blood of one of
Christes mem-
bres for his
names sake, con-
senteth to the
blood of all that
have suffred
since the begyn
ning.
NOTE.
Gene. 4.
Math. 23.
but also upon all those that maintein those tyrannes in their
tyranny, or that do consent to their beastlie crueltie. Take
not this as the affirmation of any man, but heare and consider
the voice of the Sonne of God: "Fulfill (saieth he) the measure
of your fathers, that all the blood which hath bene shed, since
the blood of Abel the just, till the blood of Zacharie, &c., may
come upon this generation." Herebie it is evident that the
murtherers of our time, aswel as in the time of Christ, are gyl-
tie of all blood that hath bene shed from the begynning. Fear-
full, I grant, is the sentence, yet is it most equall and juste.
For whosoever sheddeth the blood of any one of Christ Jesus
his membres, for professing of his truth, consenteth to all the
murther which hath ben made since the begynning of the world
for that cause. So that as there is one communion of all
Goddes elect, of whom everie membre is participant of the hole
justice of Christ; so is there a communion amonge the reprobat,
by which everie one of the serpentes seed are criminall and
gyltie of all iniquitie which the hole bodie committeth: for
because they are all togither conjured against Christ Jesus,
and against his eternall veritie, everie one serving Satan, the
Prince of this world, in their rank, age, degree, and estat;
the murtherers of their brethren, whiche this day live, are
gyltie with Cain of the blood of Abel. The kinges and princes,
whiche by power oppresse the people of God, and will not suffer
that the people trulie worshippe God, as he hath commanded,
but will retein them in Egipt, are brethren and companyons to
Pharao. The prelates and priestes, whose horrible iniquities
and insolent life have infected all realmes where they reigne,
have with their fathers, the old Pharisies, taken away the key
of knowlege, and have shut up the kingdome of heaven before
men, so that nether they themselves will enter, nether yet will
they suffer others to enter in the same. And the multitude,
blynded, some by ignorance, some by feare, and by insatiable
appetite of their parte of the spoyle (for Christ being crucified,
the souldiours parted amongest them his garmentes), are con-
LETTER TO THE QUEEN REGENT.
437
Objection.
jured to defende those murtherers, proude pestilent prelates,
against Christ Jesus, and against his poore flocke; and ther-
for because of one crime they are all gyltie (which is of treason
and rebellion against Christ), of one torment they shall all taste,
which is, of the fier that never shall be quenched. And herin
oght you, Madam, be circumspect and careful, if that ye have
any hope of the life to come. For if the consente which pro-
cedeth of ignorance and blyndnes bringeth destruction and
death, (as Christ our maister doth witnesse, saying, "If the Mat. 16.
blynde lead the blynde, they shall both fall in the ditch,")
what shall become of the proud and malitious contemner of
Goddes veritie offred? But our doctrine, parchance, shalbe
denyed to be the veritie: wherunto I answer, that so was the Answer to an
doctrine of Noah, of Moses, of the Prophetes, of Christ Jesus,
and of his Apostles; and yet the originall worlde perished by
water; Sodome and Gomorra by fier descending from heaven; Gene. 19.
Pharao and his adherentes in the Red Sea; the citie of Jeru- Exod. 14.
Josephus.
salem, the hole nation of the Jewes, by punishmentes and
plagues, notwithstandinge that the hole multitude cried, "This
is a newe doctrine, this is heresie, and tendeth to sedition."
Our Petition is, that our doctrine may be tryed by the playn The Petition of
Word of God, that libertie be granted to us to utter and Persecuted.
declare our myndes at large in evérie article and poynt which
now are in controversie; which if ye denie, geving eare to
Christes ennemies, (who condemne his doctrine for heresie,) ye
shall drink the cup of Goddes vengeance with them.
But now
to the former Lettre.
such as be
LETTRE.
I doubte not but the rumors which have commen to your
Grace's eares of me have bene such that, if all reportes were
true, I were unworthie to live in the earth; and wonder it is
that the voices of the multitude shuld not so have inflammed
your Grace's hart with juste hatred of such a one as I am
accused to be, that all accesse to pitie shuld have bene shut
438
LETTER TO THE QUEEN REGENT.
1
Matth. 5.
Mat. 10.
1 Cor. 2.
Mat. 10.
up.
I am traduced as an heretike, accused as a false teacher
and seducer of the people, besides other opprobries, which,
affirmed by men of worldlie honour and estimation, may ease-
lie kyndle the wrath of Magistrates where innocencie is not
knowen. But blessed be God, the Father of our Lord Jesus
Christ, who, by the dewe of his heavenlie grace, hath so
quenched the fier of displeasure as yet in youre Grace's hart,
which of late dayes I have understande, that Satan is frus-
trate of his interprise and purpose; which is to my hart no small
comfort; not so much, God is witnesse, for any benefit that I
can receive in this miserable life by protection of any earthlie
creature, (for the cuppe which it behoveth me to drynke is
appointed by the wisdome of Hym whose counsels are not
changeable,) as that I am for that benefit, which I am assured
your Grace shall receive, if that ye continue in lyke moderation
and clemencie towardes others, that most unjustlie are and
shall be accused, as that your Grace hath begon towardes me
and my most desperate cause. That is, if that by godlie wis-
dome ye shall studie to bridle the furie and rage of them, who,
for the maintenance of their worldlie pompe, regarde nothinge
the cruclie murthering of simple innocentes, then shall He,
who doth pronounce mercie to appertein to the mercifull, and
promiseth that a cuppe of cold water geven for his names sake
shall not lacke reward, first cause your happie government
to be praised in this present age, and in posterities to come,
and last recompense your godlie paynes and studie with that
joye and glorie which the eye hath not seen, nor yet can entre
in to the hart of mortall creature.
ADDITION.
If Christes wordes were estemed true, that of everie ydle
word an accompt shall be geven, and that nothing is so secret-
lie done which shall not come to knowledge and light, I sup-
pose that the tonges of men shuld be better bridled, then im-
pudently to speake their pleasure in maters unknown. For
LETTER TO THE QUEEN REGENT.
439
albeit that the true feare of God shuld not move them to
speake truthe, yet wold I thinke, if any sparke of humanitie
remained, that worldlie shame shuld impede them to lie.
When reasoninge was before your Grace what man it was that
preached in Aire, and divers men were of divers opynion, some
affirming that it was an Englishman, and some supposing the
contrarie, a Prelat, not of the least pride, said, "Nay, no
Englishman, but it is Knox that knave." It was my Lordes
pleasure so to baptise a poore man; the reason wherof, if it
shuld be required, his rochet and miter must stand for autho-
ritie. What further libertie he used in defining thinges like
uncertein to him, to witt, of my learning and doctrine, at this
present I omitt; lamenting more that such pestilent tonges
have libertie to speake in the presence of Princes, then that I
am sorie for any hurt that their venom can do to me in bodie
or fame. For what hath my life and conversation bene, since
it hath pleased God to call me frome the puddle of Papistrie,
let my verie ennemies speak; and what learning I have, they
may prove when they please. The report of your Grace's mo-
deration, aswell at that time as after, when sute was made for
my apprehension, moved me to write this my other Lettre.
which, albeit I have not played the orator, dilating and deck-
ing the mater for the pleasure of ytching and delicate eares,
yet doth my conscience beare me recorde, that with simplicitie
I have advertised you of a mortall danger; as this portion sub-
sequent shall prove.
LETTRE.
In
Superfluous and foolish it shall appeare to many, that I, a
man of base estat and condition, dare interprise to admonish a
Princess so honorable, indued with wisdome and graces singular.
But when I consider the honour which God commandeth to be Exod. 20.
geven to Magistrates, which no doubt, if it be true honour, 1 Petr. 2.
conteineth in it selfe, in laufull thinges obedience, and in all
thinges love and reverence; when further I consider the
Rom. 13.
440
LETTER TO THE QUEEN REGENT.
The First
Proposition.
The Second
Proposition.
John 4.
Apoc. 14 & 17.
troublesome estat of Christes true religion, this day oppressed
by blindnes of men; and last, the greate multitude of flatterers
and the rare nombre of them that boldlie and plainlie dare
speake the naked veritie in presence of their Princes, and prin-
cipallie in the cause of Christ Jesus; these thinges, I say,
considered, what soever any man shall judge of my interprise,
I am compelled to say, that
Onles in your regiment, and in using of power, your Grace
be found different from the multitude of Princes and head
Rulers, that this pre-eminence wherin ye are placed shall be
your dejection to torment and payn everlasting. This propo-
sition is sore, but, alas! it is so true, that if I shuld concele
and hide it frome your Grace, I committed no lesse treason
against your Grace, then if I did se you by imprudencie take a
cuppe, which I knew to be poysonned or invenomed, and yet
wolde not admonishe you to absteine from drinking of the
same.
The Religion which this day men defend by fire and sword
is a cuppe invenomed, of which whosoever drinketh, (except
that by true repentance he after drinke of the water of life,)
drinketh therwith damnation and death.
How, and by whom, it hath bene invenomed, if it were no
more tedious to your Grace to read or heare, then it is painfull
to me to write or reherse, I would not spare the labour. But
for this present, I have thoght it some discharge of one parte
of my dutie, if I, of verie love, admonish your Grace of the
danger. Which I do, as God one day shall declare, preferring
your Graces salvation, and the salvation of the people, now
committed to your charge, to any corporall benefit that can
redounde to my self.
ADDITION.
As Satan by craft hath corrupted the most holie ordinances
of Goddes preceptes, I meane of the first Table, in the place of
the spirituall honoring of God, introducing mennes dreames,
LETTER TO THE QUEEN REGENT.
441
unlaufull Obe-
inventions, and fantasies; so hath he, abusing the weaknes of
man, corrupted this precept of the second Table, touching the
honour which is due to parents, under whom are comprehended
princes and teachers; for now the Devil hath so blinded the
senses of many, that they can not, or at the least, will not
learne what apperteineth to God and what to Cesar. But be-
cause the Spirite of God hath said, "Honour the King," ther-
fore whatsoever they commande, be it right or wrong, must be
obeyed. But hevie shall the judgement be which shall appre-
hend such blasphemours of Goddes Majestie, who dare be so
bolde as to affirme that God hath commanded any creature to
be obeyed against himselfe. Against God it is, that for the Take hede of
commandement of any Prince, be he never so potent, men shall dience.
commit idolatrie, embrace a religion which God hath not ap-
proved by his Word, or confirme by their silence wicked and
blasphemous lawes, made against the honour of his Majestie.
Men, I say, that so do, geve no true obedience; but as they
are apostatas from God, so are they traitors to their princes,
whom by flatterie they confirme in rebelling against God.
Onlie they which to the death resist such wicked lawes and
decrees are acceptable to God, and faithfull to their Princes;
as were the Three children in the presence of Nabuchadnezer, Daniel 3
and Daniel in the dayes of Darius, the Persian emperour, Daniel 6.
whose constant and free confession, as it glorified God, so did
it notifie aswell to those tyrannes, as to all ages following, the
great blasphemie, which in their rage and furie they committed
against God; from the which, by all appearance, nether of both
so sodeinlie shuld have been called, if the Three children hade
bowed amonge the rest, and Daniel had not declared the con-
fession of his faith, which was, with wyndoes open to praye
towardes Jerusalem, manifestlie therebie declaring, that he did
not consent to the blasphemouse lawe and decree which was
established by the King and his counsell. Experience hath
taught us what surmises and blasphemies the adversaries of
Christ Jesus, of his eternall veritie, do invent and devise against
442
LETTER TO THE QUEEN REGENT.
Answer to an
Objection.
Mat. 10.
Act. 14.
such as beginne to detecte their impietie. They are accused
to be authors of sedition, raisers of tumultes, violatours of
common orders, &c. I answer with the Prophet Isaie,
"That
all is not reputed before God sedition and conjuration, which
the foolish multitude so estemeth;" nether yet is everie tumult.
and breach of publike order contrarie to Goddes commande-
ment. For Christ Jesus himselfe, comming to ryve the spoile
from the strong armed, who before did kepe his house in quiet-
nes, is not commen to send peace but a sworde, and to make a
man disassent from his father, &c. His Prophetes before him,
and Apostles after him, feared not to breake publike orders
established against God, and in so doing, to move, as it were,
the one-half of peoples, nations, and cities against the other.
And yet I trust that none, except the hiered servant of Satan,
will accuse Christ of sedition, nor his Apostles of the troubling
of common welthes. True it is, that the most holsome medi-
cine most troubleth for a time the bodie replenished with
wicked and corrupted humours; but the cause herof is knowen
to be not in the medicine, but in the bodie subject to maladie:
even so the true Word of God, when it entreth to fight where
Satan hath borne dominion, (as he still doth in the hole¹ Pa-
pistrie), can not but appeare to be occasion of great trouble.
But, Madame, more profitable it is that the pestilent humours
be expelled withe paine, then that they be norished to the de-
The Papisticall struction of the bodie. The Papistical religion is a mortal
pestilence, which shall assuredlie bring to death eternall the
bodies and soules from the which it is not purged in this life.
And therefore take hede betimes; God calleth upon you; beware
that ye shut not up your eares. Judge not the matter after
the vilitie❜ of my bodie, whom God hath appointed embassadour
and messager unto you; but with reverence and feare consider
Him whose message I beare. I come to you in the name of
the eternall God, and of Christ Jesus his Sonne, to whom the
Father hath committed all power, whom he hath established
religion a mortall
pestilence.
"Hole," whole.
Vilitie," meanness.
LETTER TO THE QUEEN REGENT.
443
Soverein Judge over all fleshe, before whose throne ye must
make accomptes with what reverence ye heare such as he send-
eth. It shall not excuse you to say or thinke, that ye doubt
whether I be sent of God or no. I crie unto you that the The Admonition
Religion which the Princes and blinded Papistes mainteine
with fier and sworde, is not the religion of Christ; that your
proude Prelates are none of Christes Bishoppes. I admonish
you that Christes flocke is oppressed by them; and therfore I
requier, and that yet againe, in the name of the Lord Jesus,
that with indifferencie¹ I may be hard to preache, to reason,
and to dispute in that cause, whiche if ye denie, ye declare
yourselfe to beare no reverence to Christ, nor love to his true
religion.
LETTRE.
Objection.
But ye thinke paradventure, that the care of religion is not Answer to an
committed to Magistrates, but to the Bishoppes and Estat
Ecclesiasticall, as they terme it. But deceive not your selfe;
for the negligence of bishoppes shall no lesse be required of the
handes of magistrates, then shall the oppression of false judges:
for they injustlie promote, foster, and mainteine the one and
the other: The false and corrupt judge to spoile the goodes.
and to oppresse the bodies of the simple, but the proude pre-
lates do Kinges maintein to murther the soules, for the which
the blood of Christ Jesus was shed: and that they do, ether
by withholding frome them the true Word of life, or elles by
causing teache unto them a pestilent doctrine, such as now is
taught in the Papisticall churches. I know that ye wonder,
how that the religion which is universalie received can be so
damnable and corrupted. But if your Grace shall consider
that ever from the beginning, the multitude hath declined from Gene. 6.
God (yea, even in the people to whom he spake by his Lawe Psal. 14.
and Prophetes); if ye shall consider the complaint of the Holie
Ghost, complaining that nations, people, princes, and kinges Psalm 2.
1❝Indifferencie," impartiality.
444
LETTER TO THE QUEEN REGENT.
Act. 4.
Luc. 18.
Hose. 4.
Mat. 20.
Matth. 7.
2 Thes. 2.
Deute. 4 & 12,
Mat. 15.
1 Reg. 13 & 15.
2 Par. 26.
Levit. 10.
of the earth, have raged, made conspiracies, and holden coun-
sels against the Lorde, and against his anointed Christ Jesus:
further, if ye shall consider the question which Jesus him selfe
doth move in these wordes, "When the Son of man shall
come, shall he finde faith in the earth?" and last, if your
Grace shall consider the manifest contempt of God and of all
his holie preceptes, which this day reigne without punishment
upon the face of the hole earth; for as Hoseas complaineth,
"There is no veritie, there is no mercie, there is no truthe this
day among men, but lies, perjurie, and oppression overflowe
all, and blood toucheth blood," that is, everie iniquitie is joyned
to an other: yf depelie, I say, your Grace shall contemplate
the universall corruption that this day reigneth in all estates,
then shall your Grace cease to wonder "that many are called,
and fewe chosen;" and ye shall beginne to tremble and feare,
to followe the multitude to perdition.
The universall defection, wherof S. Paule did prophecie, is
easie to be espied, aswell in religion as in maners.
The cor-
ruption of life is evident; and religion is not judged nor mea-
sured by the plaine Word of God, but by custome, consuetude,
will, consent, and determination of men. But shall He who
hath pronounced all cogitations of mannes hart to be vaine at
all times, accept the counsels and consents of men for a reli-
gion pleasing and acceptable before him? Let not your Grace
be deceived: God can not lie, God can not denie him selfe.
He hath witnessed from the begynning, that no religion pleaseth
him except that which He by his owne Word hath commanded
and established. The Veritie it selfe pronounceth this sentence,
"In vain do they worshippe me, teaching doctrines the pre-
ceptes of men:" And also, "All plantation whiche my heavenlie
Father hath not planted, shal be roted owt." Before the com-
ming of his welbeloved Sonne in fleshe, severelie he punished
all such as durst interprise to alter or chaunge his ceremonies
and statutes, as in Saule, Usias,' Nadab, Abihu,2 is to be redde.
'Nadab and Abihu, the sons of Aaron.
' Uzziah.
LETTER TO THE QUEEN REGENT.
445
Coloss. 2.
And will he now, after that he hath opened his counsell to the
world by his onlie Sonne, whom he commandeth to be hard, Mat. 17.
and after that by his Holie Spirit, speaking in his Apostles, he Act. 1, 2, & 3.
hath established the religion in which he will his true worship- 1 Cor. 11.
pers abide to the end; will he now, I say, admitte mennes in-
ventions in the matter of religion which he reputed for dam-
nable idolatrie? Yf man and angels wold affirme that he will,
or may do it, his owne Veritie shall convicte them of a lie;
for this sentence he pronounceth: "Not that which seemeth Deut. 4 & 12.
good in thy eyes shalt thou do to the Lord thy God, but that
which the Lord thy God hath commanded thee, that do thou:
adde nothing unto it, diminishe nothing from it." Which,
sealing up his Newe Testament, he repeteth in these wordes:
"That which ye have, holde till I come," &c. And therfore Apoca. 2.
yet againe, it repenteth me not to say, that in this point,
whiche is chefe and principall, your Grace must disassent from
the multitude of rulers, or elles ye can possesse no portion with
Christ Jesus in his kingdome and glorie.
ADDITION.
Satan.
Knowing by what craft Satan laboreth continuallie to kepe
the world in blindnes, I added these two former points, to witt,
that ye shuld not thinke your selfe free from the Reformation
of religion, because ye have bishoppes within your realme;
nether yet that ye shuld judge that Religion most perfect which
the multitude by wrong custome hath embraced. In these two
pointes doth Satan busilie travaile. First, that no civil Magi- The craft of
strat presume to take cognition in the cause of Religion: for
that must be deferred to the determinations of the Church.
Secondarilie, that impossible it is, that that religion shuld be The ground of
false, which so long time, so many Counsels, and so greate a gion.
multitude of men of divers nations and realmes, have allowed,
authorised, and confirmed. What is the dutie of Magistrates,
and what power the People hath in such cases granted by God,
Papisticall reli-
446
LETTER TO THE QUEEN REGENT.
NOTE.
Tertul. in
Apologet.
The Chefe
Proposition.
Nicen. 1.
2
my purpose is to write in a severall¹ lettre to the Nobilitie and
Estates of the realme; and therfore to avoyde tediousnes and
repetition of one thing, I now supersede. And as touching the
second, if ye rightlie consider the testimonies of Scriptures
which I have before adduced, I trust ye shall finde that objec-
tion sufficientlie answered. For if the opinion of the multitude
oght alwayes to be preferred, then did God injurie to the ori-
ginall world. For they were all of one minde, to witt, conjured
against God, except Noah and his familie. And if antiquitie
of time shall be considered in such cases, then shall not onlie
the idolatrie of the Gentiles, but also the false religion of
Mahomet, be preferred to the Papistrie; for both the one and
the other is more auncient then is the Papisticall religion:
yea, Mahomet had established his Alcoram before any Pope in
Rome was crowned with a triple crowne. But as touching
antiquitie, I am content with Tertullian to say, "Let that be
the most pure and perfect religion, which shall be proved most
auncient." For this is a chefe point, wherin I will joyne issue with
all the Papistes in the earth: that their religion, such as it is
this day, is not of such antiquitie as is that which we contend
to be the true and onlie religion acceptable before God; nether
yet that their church is the Catholic church, but that it is of
late dayes in respect of Christes institution, crept in and de-
vised by man, and therfore am bold to affirme it odious and
abominable. For this is our chefe proposition, That in the
religion of God onlie oght his owne Word to be considered;
that no authoritie of man nor angell oght in that case to be
respected. And as for their Counsels, when the mater shall
come to triall, it shall be easelie seen for whom the most godlie
and most auncient Counsels shall most plainlie speake. I will
prove by a counsel, that of more authoritie is the sentence of
one man, founded upon the simple truth of God, then is the
determination of the hole Counsel without the assurance of
1
Separate, special.
Letter to the Commonalty of Scot-
• See infra his Appelation, also his land.
LETTER TO THE QUEEN REGENT.
447
Goddes Worde. But that all their determinations which we
impugne are not onlie mainteined without any assurance of
Scriptures, but also are established against the truth of the
same, yea, and for the most part against the decrees of the
former Counsels, I offer my selfe evidentlie to prove. But nowe
shortlie to the rest of the former Lettre.
LETTRE.
An orator, and Goddes messager also, justlie might requier
of you nowe, by Goddes hand promoted to high dignitie, a
motherlie pitie upon your subjects; a justice inflexible to be
used against murtherers and common oppressors; a hart voide
of avarice and partialitie; a minde studious and carefull for
maintenance of that realme and common welth above whom
God hath placed you, and by it hath made you honourable,
with the rest of vertues, which not onlie Goddes Scriptures, The Dutie of
but also writers illuminated onlie with the light of nature, re-
quier in godlie rulers. But vayne it is to crave reformation of
maners, where religion is corrupted. For like as a man can
not do the office of a man, till first he have a being and life; so The Spirit of
to worke workes pleasant in the sight of God the Father with Idolaters.
no man do, without the Spirit of the Lord Jesus, which doth
not abide in the hartes of idolaters.
can
Magistrates.
God abideth not
2 Par. 17.
2
4 Reg. 18.
And therfore the most godlie princes, Josias, Ezechias, and 3 Reg. 15.
Josaphat, seking Goddes favor to rest upon them and upon 4 Reg. 27.
their people, before all things began to reforme the religion. 2 Par. 29, 30, & 31.
For it is as the stomak within the bodie, which, if it be cor-
rupted, of necessitie it infecteth the hole masse: And therfore
(often I repete that, which to be done is most necessarie), if
your Grace pretend to reigne with Christ Jesus, then it be- The Second
hoveth you to take care of his true religion, which this day
within your realme is so deformed, that no part of Christes
ordinances remaine in their first strength and originall puritie.
Which, I praise God, to me is lesse difficill to prove then dan-
gerous to speake. And yet nether the one nor the other I
Proposition.
448
LETTER TO THE QUEEN REGENT.
Stob. ser. 12.
Histor. Eccles.
lib. 10. cap. 42.
feare; partlie because the love of life eternall quencheth the
terrour of temporall death, and partlie because I wold, with S.
Paule, wish my selfe accursed from Christ (as touching earthlie
pleasure) for the salvation of my bretheren, and illumination of
your Grace, which thing, work, and verie dede, and not bare
word or writing, shall witnesse and declare, yf I may purchase.
the libertie of tonge but fortie dayes onlie.
ADDITION.
The wise and facund Democritus hade sometimes a familiare
sentence: "That honest it was to commend such workes as
were worthie of praise, but to praise things that were wicked
Nicepho. Calistus could not procede but from a deceivable minde." And Themis-
tius, a philosopher of great fame, seing the hall of Jovinian the
Roman Emperour replenished with flatterers, said, "Of their
maners it may be espied, that more they worshippe the sceptre
and the purple then God;" signifying that they little regarded
whether the Emperour was godlie or ungodlie, so that they
might reteine them selves in favour with him. Albeit that
those were ethnikes,' and nether hade knowledge of God, as we
pretend, nether had geven so playn a confession to declare
them selves enemies to all iniquitie (as we have done by bap-
tisme, and by our hole profession of Christianitie), yet do their
wordes damne no small nomber of us, and cheflie of such as be
conversant with princes. For who in these miserable dayes
judgeth him selfe to have offended, albeit he praise, alowe, and
mainteine what soever the princes and upper powers devise?
Yea, although it be to oppresse and to spoyle the poore, to
pull from them their skinnes, and, as the Prophet saith, "to
break their bones, and to cut them in pieces, as flesh for the
caldron or pot;" yet I say, that the Princes shall not lacke
judges to crie, it is right, it is for the common welth, for defense
of the realme and ease of the subjectes. So that the estat of
times is even now such, as when the Prophet complained, say-
Mich. 3.
¹ "Ethnikes,” heathens, pagans.
LETTER TO THE QUEEN REGENT.
449
contagious pesti-
ing, “The Princes aske, and the judge is redie to geve, not his
own but the life and blood of the poore." Howe soon a greate
man hath spoken the corruption of his minde, he hath his flat-
terers redy to applaude and confirme whatsoever he speaketh.
And let the Princes be of what religion they please, that is all
one to the most part of men, so that with abnegation of God,
of his honour and religion, they may retein the frendshippe
of the Court. But, alas! howe miserable be Princes that so
are abused, and howe contagious a pestilence be such flatterers Flatterers are a
to commonwelthes, empires, and realmes, God hath declared lence.
even from the beginninge, to paynt owt the mischief which
from them procedeth to such as geve eare unto them. The
auncient writers compare them to harlottes, to ravens, and to
more ravenous beastes, and not without cause. For as har-
lottes can never abide that their lovers shuld returne to repen-
tance and sobernes of minde, so can not flatterers sustein that
such as they deceive shall come to right judgement. And as
ravens pyke owt the eyes of dead carions, and as ravenous
beastes devoure the same, so do flatterers (being more cruel)
pyke at the eyes of living men, and, blynding the eyes of their
understanding and judgement, do expone them to be devoured
in bodie and soule to Satan. This we have by profane writers
onlie, but the Holie Spirit taught us this infallible truth, that
where iniquitie reigneth in a commonwelth, and none is found
boldlie and openlie to reprehend the same, that there shall
sodein vengeance and destruction followe. For thus it is writ-
ten, and pronounced by the Prophet Ezechiel: "Shalt thou not Ezech. 22.
judge the citie of blood, which hath made idols? whose rulers
shed blood to the uttermost of their power; they have de-
spised my holie thinges, they have devised iniquitie, and have
perfourmed the same. The conjuration of Prophets hath
gathered up the riches, and whatsoever is precious within the
same. The priests violentlie have torne and rent my lawe.
The people of the land hath wroght deceitfullie: they have NOTE.
oppressed the poore, and have done violence to the strangier
VOL. IV.
2 F
my
450
LETTER TO THE QUEEN REGENT.
Idolatrio is mo-
ther to all vice.
without judgement, and I have sought of them a man to repare
the hedge, and to stande in the gappe before me, but I have
founde none. Therfore have I poured furth my wrath upon
them, and in the fier of my hote displeasure I have consumed
them." Advert, Madam, for these are not the wordes of mor-
tall man, but of the eternall God, and were not spoken against
Jerusalem onlie, but against everie realme and nation that so
offendeth. The synnes that here be named are idolatrie in all;
avarice and crueltie in the Princes and Rulers; conjuration of
the Prophetes to defend the wicked; deceit, fraude, and vio-
lence in the common people; and, finallie, an universall silence
of all man, none being founde to reprehend these enormities.
Wolde to God that I might with safetie of conscience excuse
you, your counsel, and the idolaters of that realme, from any of
these crimes afore named. The idolatrie which is committed
is more evident then that it can be denyed; the avarice and
crueltie, aswell of your selfe as of such as be in authoritie, may
be knowen by the factes: for fame carieth the voices of the
poore, oppressed by intolerable taxes, not onlie to us here in
a strange countrie, but, I am assured, to the eares of the God
of hostes. The conspiracie and conjuration of your false pro-
phetes is knowen to the world, and yet is none founde so faithfull
to God, nor mercifull to your Grace, that freelie will and dare
admonish you, to repent before that God rise hymselfe in judge-
ment. When I name repentance, I meane no outward shewe
of holines, which commonlie is founde in hypocrites, but I
meane a true conversion to the Lord God from your hole hart,
with a damning of all superstition and idolatrie, in which ye
have bene norished, which with your presence ye have decored,
and to your power mainteined and defended. Onles, I say,
that this poyson be purged from your hart, (be your outward
life never so glistering before the world), yet in the presence of
God it is but abominable. Yea, further, I say, that where
this venome of the serpent (idolatrie I meane) lurketh in the
hart, it is impossible but, at one time or other, it shall pro-
LETTER TO THE QUEEN REGENT.
451
duce pestilent fruites, albeit paradventure not openlie before
men, yet before God no lesse odious then the factes of mur-
therers, publicanes, and harlottes; and therfore in my former
Lettre I saide, that superfluous it was to require Reformation
of шaners where the Religion is corrupted: Which yet againe I
repete, to the end that your Grace more depelie may weye the
But nowe to the rest of the same my former Lettre.
mater.
LETTRE.
Rom. 8.
I am not ignorant howe dangerous a thing it appeareth to
the naturall man to innovate any thing in maters of religion:
And partlie I consider, that your Grace's power is not so free as
a publike Reformation perchance wold requier. But if your
Grace shall consider the danger, and damnation perpetuall,
which inevitablie hangeth upon all mainteiners of a false reli-
gion, then shall the greatest danger easelie devour and swalowe
up the smaller. Yf your Grace shal consider, that ether ye Matth. 6.
must serve God to life everlasting, or elles serve the World to 3 Reg. 18.
death and damnation; then, albeit that man and angell shuld
dissuade you, ye will chose life and refuse death. And if fur- John 17.
ther, ye shall consider, that the verie life consisteth in the
knowledge of the onlie true God, and of his Son Christ Jesus;
and that true knowledge hath annexed with it Goddes true
worshippe and honour, whiche requireth a testimonie of his
own will, expressed by his Word, that such honour doth please
Him: If these thinges afore said your Grace do earnestlie medi-
tate, then albeit ye maye not do sodeinlie what ye wolde, yet
shall ye not cease to do what ye maye. Your Grace can not
hastelie abolishe superstition, and remove from offices unpro-
fitable pastoures, of whom speaketh Ezechiel the Prophete, Ezech. 34.
which to a publike reformation is requisite and necessarie.
But if the zele of Goddes glorie be fervent in your Graces hart,
ye will not by wicked lawes maintein idolatrie, nether will ye
suffer the furie of Bishoppes to murther and devoure the poore
members of Christes bodie, as in times by past they have bene
452
LETTER TO THE QUEEN REGENT.
NOTE.
Daniel 2.
1 Reg. 2.
Job 12.
Psal. 107.
Daniel 2.
NOTE.
Esai. 3.
}
you.
accustomed; which thing, yf ether by blynde ignorance ye do,
or yet for pleasure of others within this realme permit to be
done, then, except you spedelie repent, ye and your posteritie
shall sodeinlie fele the depressing hand of Him who hath exalted
Ye shall be compelled, will ye or not, to knowe that He
is eternall, against whome ye addresse the batell; and that it
is He that moderateth the times and disposeth kingdomes,
ejecting from authoritie such as be inobedient, and placing
others according to his good pleasure; that it is he that glori-
fieth them that do glorifie hym, and poureth furth contempt.
upon princes that rebell against his graces offred.'
ADDITION.
In writing of this parcell, as I remembred the impedimentes
which might call you back from God and from his true obe-
dience, so did I consider what occasion ye hade to tremble and
to feare before his Majestie, and to interprise the losse of all
worldlie glorie for the promoting of the glorie of God. I do
consider that your power is but borowed, extraordinarie, and
unstable, for ye have it but by permission of others; and sel-
dom it is that Women do long reigne with felicitie and joy.
For as nature hath denyed to them a constant spirit of good
government; so hath God pronounced, that they are never geven
to reigne over men, but in his wrath and indignation. Your
most especiall frendes moreover, blynded by the vanitie of this
worlde, yea, being dronken with the cuppe of that Roman har-
lot, are mortall ennemies to Christ Jesus, and to his true reli-
gion. These thinges may easelie abashe the mind of a woman
not confirmed by grace; but yet if ye shall a litle consider
with me the causes why that ye ought to hasard all for the
glorie of God in this behalfe, the former terrours shall sodeinlie
vanishe. I do not esteme that thing greatest which parad-
1
Upon comparing this paragraph
with the Letter as it appeared in 1556,
(supra, p. 83), it will be seen that the
Author has made some alterations, by
omitting as well as adding a few
words.
LETTER TO THE QUEEN REGENT.
453
venture some others do, to wit, that if ye shall interprise to in-
novate any thing in maters of Religion, that then ye shall lose
your Authoritie, and also the favours of your carnall frendes:
I looke further, to wit, to the judgementes of God, who hath
begonne alredie to declare him selfe angrie with you, with your
sede and posteritie, yea, with the hole realme, above which it
shuld have ruled. Impute not to fortune, that first your two
sonnes were sodeinlie taken from you within the space of six
houres;¹ and after, your husband' raft,³ as it were, by violence, Note.
from life and honour, the memoriall of his name, succession,
and royall dignitie perishing with him selfe. For albeit the
usurped abuse, or rather tyrannie of some realmes, have per-
mitted Women to succede to the honour of their fathers, yet
must their glorie be transferred to the house of a strangier.
And so I say, That with him selfe was buried his name, suc-
cession, and royall dignitie; and in this, if ye espie not the
anger and hote displeasure of God, (threatning you and the NOTE.
rest of your posteritie with the same plague,) ye are more obsti-
nate then I wold wish you to be. I wold ye shuld ponder and
consider depelie with your self, that God useth not to punish
realmes and nations with such rare plagues without greate
cause; nether useth he to restore to honours and glorie the
house which he beginneth once to deject, till repentance of the
former crimes be founde. Ye may parchance doubt what
crimes shuld have bene in your husband, you, or the realme,
for the which God shuld so grevouslie have punished you. I
answer, The maintenance and defense of moste horrible idola-
try, with the shedding of the blood of the saintes of God, who
laboured to notifie and rebuke the same. This, I say, (other
iniquities omitted) is such a crime before the eyes of his Ma-
jesty, that for the same he hath poured furth his extreme ven-
geance upon Kinges, and upon their posteritie, depriving them
from honours and dignitie for ever: as by the histories of the
Bokes of the Kinges is most evident. To Jeroboam it is said,
¹ In 1540, see vol. i. p. 68.
2 Ib. p. 92.
3" Raft," reft, snatched away.
454
LETTER TO THE QUEEN REGENT.
1 Reg. 14.
1 Reg. 16.
1 Reg. 16.
2 Reg. 10.
2 Reg. 17.
"Because I have exalted thee from the middest of the people,
and have made thee Prince over my people Israel, I have rent
the kingdom frome the house of David for idolatrie also, and
have geven it unto thee; but thou hast not bene as David my
servant, &c. But thou hast done wickedlie above all that have
gone before thee. For thou hast made to thee other goddes
and molten images to provoke me, and hast cast me behind
thy backe. Therfore shall I bring affliction upon the house of
Jeroboam, and I shall destroie to Jeroboam all that pisseth
against the wall, (signifying therbie the male children,) and
shall cast furth the posteritie of Jeroboam, as dung is cast
furthe till it be consumed." This sentence was not onlie exe-
cuted against this idolater, but also against the rest of idola-
ters in that realme, as they succeeded one after another. For
to Baasa, whom God used as instrument to root owt the sede of
Jeroboam, it is said, "Because thou hast walked in the way of
Jeroboam, and hast caused my people Israel [to] syn, that thou
shuldest provoke me in their synnes: therfore shall I cut down
the posteritie of Baasa, and the posteritie of his house, and shall
make thy house as the house of Jeroboam. He that shall die
to Baasa in the citie, hym shall dogges eat; and he that shall
die in the field, hym shall the fowles devoure." Of the same
cup, and for the same cause, dranke Ela and Achab, yea, and
the posteritie of Jehu, following the footsteppes of their fore-
fathers. By these examples you may evidentlie espie, that
idolatrie is the cause why God destroyeth the posteritie of
Princes. Not onlie of those that first invent abominations, but
also of suche as follow and defend the same. Consider, Ma-
dame, that God hath begonne verie sharplie with you, taking
frome you, as it were togither, two children and a husband.
He hath begonne, I say, to declare hym selfe angrie; beware
that ye provoke not the eyes of his Majestie. It will not be
the hawtie lokes of the proude, the strength of your frendes,
nor multitude of men, that can justifie your cause in his pre-
Yf ye presume to rebell against hym, (and against
sence.
LETTER TO THE QUEEN REGENT.
455
JOHN KNOX.
time proveth not
hym ye rebell yf ye denye my most humble request, which I
make in his name, and it is this: With the hasard of myne THE OFFER OF
own life, I offer to prove that religion which now ye mainteine,
to be false, deceivable, and abomination before God: And that
I shall do by most evident testimonies of his blessed, holie, and
infallible Word): Yf this, I say, ye deny, (rebelling against
God), the favour of your frendes shall litle availe you, when he
shall declare hym selfe ennemy to you and to your posteritie;
which, assure your selfe, he shall shortlie do, if ye beginne to Advert.
display the baner of your malice against hym. Let not the Prosperitie for a
prosperitie of others, be they Princes, Quenes, Kinges, or Em- religion good.
perours, bolden you to contemne God and his loving admoni-
tion. They shall drincke the cup of his wrath, everie one in
their rank, as he hath appointed them. No realme in these No realme, Eng-
quarters, except it that next lieth to you, hath he so mani- grevouslie plaged
festlie stricken with his terrible rod, as he hath done you and
your realme; and therfore it becometh you first to stowp, ex-
cept that ye will have the threatninges pronounced by Isaie the
Prophete ratified upon you; to wit, "That your sodeine destruc- Isaie 30.
tion be as the rotten wall, and your breaking as the breaking
of a potsherd, which is broken without pitie; so that no portion
of it can be found able ether to carie fyer or water." Wher-
by the Prophete doth signifie, that the proude contemners of Isaie 14.
God, and of his admonitions, shall so perishe from all honours,
that they shall have nothing worthie of memoriall behinde
them in the earth. Yea, yf they do leave any thing, as it shall Isaie 6.
be unprofitable, so shall it be in execration and hatred to the
elect of God. And therfore thus procedeth my former Lettre.
LETTRE.
Howe dangerous that ever it shall appeare to the fleshe, to
obey God, and to make warre against the Devill, the Prince of
darknes, pride, and superstition; yet if your Grace looke to
have your selfe and sede to continue in honour, worldlie and
everlasting, subject your selfe by times under the hand of Him
land except, so
as Scotiand.
456
LETTER TO THE QUEEN REGENT.
EXHORTATION.
Josue 1.
2 Par. 34.
2 Par. 1.
Ароса. в.
Jerem. 36.
that is omnipotent: Embrace his will, despise not his testa-
ment, refuse not his graces offred. When he calleth upon you,
withdrawe not your care. Be not led away with the vaine
opinion, that your Church' can not erre. Be ye most assured-
lie persuaded, that so farre as in life ye see them degenerate
frome Christes true Apostles, so in religion are they further
corrupted. Lay the Boke of God before your eyes, and let it
be judge to that which I say; which if ye with feare and re-
verence obey, as did Josias the admonitions of the Prophetesse,
then shall He (by whom Kinges do reigne) crowne your batell
with double benediction, and reward you with wisdome, riches,
glorie, honour, and long life in this your regiment temporall,
and with life everlasting, when the King of all kinges, (whose
membres nowe do crie for your helpe), the Lord Jesus, shall
appeare to judgement, accompanied with his angelles, before
whom ye shall make accompte of your present regiment, when
the proude and disobedient shall crie, "Mountaines, fall upon
us, and hyde us frome the face of the Lord." But then it shall
be too late, because they contemned his voice when he lovinglie
called.
God the Father of our Lord Jesus Christe, by the power of
his Holie Spirit, move your hart so to consider and accepte the
thinges that be said, that they be not a testimonie of your just
condemnation, in that greate day of the Lord Jesus, to whose
omnipotent Spirit I unfeinedlie commit your Grace.
ADDITION.
When Jeremie the Prophet, at the commandement of God,
had writen the sermons, threatninges, and plagues which he had
spoken against Israel and Juda, and had commanded them to
be redde by Baruch his scribe, because him selfe was excom-
municated and forbiden to entre in to the temple, by the provi-
dence of God, it came to passe, that Micheas the son of Ga-
¹ In the edit. 1556 (supra, p. 84),
"your Church and Prelates." Some
other alterations occur in this and the
concluding paragraph.
LETTER TO THE QUEEN REGENT.
457
malias, hearing the said sermons, passed to the Kinges house,
and did communicate the mater with the rest of the Princes,
who also after they hade redde the same volume of Jeremie's
preachings, did not concele the truth from King Jehoiakim,
who then did reigne in Jerusalem. But the proude and despe-
rate Prince, commanding the boke to be redde in his presence,
before he had hard three or foure leaves of the same, did cut
it and cast it in to the fier, notwithstanding that some of the
Princes (I thinke not all) made request in the contrarie. But
the Prophet was charged by God to write againe, and to say
to Jehoiakim the King, "Thus saieth the Lord, Thou hast
burnt this boke, saying, Why hast thou writen in it according
to this sentence, Assuredlie the King of Babylon shall come,
and shall destroye this land, and shall make it voide of men
and beastes. Therfore thus saieth the Lord of Jehoiakim the
King, There shall not be one left alive to sit in the seat of
David. Their carcases shall be cast to the heate of the daye,
and to the frost of the night, (wherbie the Prophet did signifie
the moste vile contempt and most cruell torment), and I shall
visit the iniquitie of him selfe, of his sede and servantes, and I
shall bring upon them, and upon the inhabiters of Jerusalem,
and upon all Juda, all the calamities which I have spoken
against them. Albeit they wold not heare." This is not
writen, Madame, for that time onlie, but to assure us, that the
like punishement abideth the like contemners, of what estate,
condition, or degree that ever they be. I did write unto you
before, having testimonie of a good conscience, that I did it in
the feare of my God, and by the motion of his Holie Spirit,
(for the request of faithfull brethren in thinges laufull and ap-
perteining to Goddes glorie, I can not but judge to be the voice
of the Holie Ghost), but how ye did accept the same, my former
writing, I do not otherwise then by conjectures understand.
Whether ye did reade it to the end or not, I am uncerteine:
one thing I knowe, that ye did delyver it to one of your pre-
lates, saying, "My Lord, will ye reade a Pasquill?" As charitie
458
LETTER TO THE QUEEN REGENT.
Amos 3.
Zacha. 1.
James 5.
1 Reg. 17.
1 Reg 18.
1 Reg. 19.
2
persuadeth me to interpret thinges (doubtfullie spoken) in the
best sence, so my dutie to God (who hath commanded me to
flatter no Prince in the earth) compelleth me to say, that if no
more ye esteme the admonition of God nor the Cardinalles do
the scoffing of Pasquilles, that then he shall shortlie send you
messagers¹ with whom ye shall not be able on that maner to
jest. If my person be considered, I grant my threatninges are
no more to be feared than be the merie sportes which fearfull
men do father upon Pasquillus in Rome. But, Madam, if ye
shall depelie consider, that God useth men (yea, and most com-
monlie those that be of lowest degree, and most abject before
the world) to be his messagers and embassadours, not onlie to
notifie his will to the simple people, but also to rebuke the
most proude tyrannes and potent Princes; then will ye not
judge the liquour by the outward apparance and nature of the
vessell. For ye are not ignorant, that the most noble wine is
inclosed within the tunne made of fraill wood, and that the
most precious oyntment is often kept within the pot made of
claye. Yf further ye shall consider, that God will do nothing
touching the punishment of realmes and nations, which he will
not revele to his servantes the Prophetes, whose tonges he will
compell to speake, sometimes contrarie to the appetites and
desires of their own hartes: and whose wordes he will performe,
be they never so unapparant to the judgement of men: Yf
these ye do depelie wey, then will ye feare the thing whiche
Elias was but a man, as S. James doth
presentlie is not seen.
witnesse, like to his brethren; and yet at his praier was Achab
the idolater, and all Israell with him, punished three yeares
and six monethes, God shutting up the heaven, that nether
rayne nor dewe fell upon the earth the space afore writen.
And in the end, God so wrought by hym, that Baales priestes
were first confounded, and after justlie punished. And albeit
that Jesabel sought his blood, and by othe had determined his
8" Wey,” weigh.
1 "Messagers," messengers.
2 See note 2, p. 459.
3
J
LETTER TO THE QUEEN REGENT.
459
death, yet as she was frustrat of her intent, so could she not 2 Reg. 9.
kepe her owne bones from the dogges; whiche punishment the 1 Reg. 19.
Prophete (God so ruling his tonge) had before appointed to
that wicked woman. Albeit, Madame, that the messagers of
God are not sent this day with visible miracles; because they
teache none other doctrine then that which is confirmed with
miracles frome the beginning of the worlde; yet will not He,
who hath promised to take charge over his poore and litle
flocke to the end, suffer the contempt of their embassade¹ escape
punishment and vengeance. For the Truth it selfe hath said,
"He that heareth you heareth me, and he that contemneth Mat. 10.
you contemneth me." I did not speake unto you, Madame, by
my former Lettre, nether yet do I nowe, as Pasquillus doth to
the Pope and his carnall Cardinalles, in the behalf of such as
dare not utter their names; but I come in the name of Christ
Jesus, affirming that the Religion which ye maintein is damn-
able idolatrie; the which I offre my selfe to prove by the most
evident testimonies of Goddes Scriptures. And in this quarell
I present my selfe against all the Papistes within the realme,
1 "Embassade," embassy.
"Pasquillus," referring to a statue
at Rome named Pasquino. Pope Ad-
rian the Sixth, says Burton, translat-
ing a passage from Paulus Jovius,
.. was so highly offended and griev-
ously vexed with Pasquillers at Rome,
that he gave command that Statue
should be demolished and burned,
the ashes flung into the river Tiber;
and had done it forthwith, had not
Ludovicus Suessanus, a facete com-
panion, diswaded him to the contrary,
by telling him that Pasquil's ashes
would turn into frogs in the bot-
tome of the river, and croake worse
and lowder than before."-(Anatomy
of Melancholy, p. 149, edit. 1632.)
The learned Selden, in his Table
Talk, art. "Libels," has remarked,
"Though some make slight of libels,
2
yet you may see by them how the
wind sits. . . . More solid things do
not shew the complexion of the times
so well as ballads and libels."-(Edit.
by Dr Irving, p. 107, Edin. 1854.)
The mutilated statue of Pasquino
still exists, at the corner of the Pa-
lazzo Bruschi, and possesses an histo-
rical interest. For several centuries,
sarcastic and witty effusions, directed
against the highest dignitaries in
church and state, continued to be
affixed to this statue of Pasquino, or
Pasquillus. A similar statue, named
Marforio, in the court of the Museum
of the Capitol, was employed as his
respondent, and many of their dia-
logues and defamatory verses have
been preserved in the well-known
work, "Pasquillorum Tomi duo,"
printed in 1544, and in other works.
1
460
LETTER TO THE QUEEN REGENT.
desiringe none other armure but Goddes Holie Worde, and the
libertie of my tongue.
God move your hart to understand my petition, to knowe
the truth, and unfeinedlie to followe the same.
AMEN.
REVELA. JOH. XXI.
"I am the beginning and the end. I will geve to him that is
athirst of the well of the water of life frelie. He that
overcometh shall inherit all thinges; and I will be his
God, and he shalbe my sonne. But the fearfull, and unbe-
leving, and the abominable, and murderers, and whoore-
mongers, and sorcerers, and idolaters, and all lyars, shall
have their part in the lake whiche burneth with fier and
brimstone; which is the seconde death."
THE
APPELLATION
FROM THE SENTENCE PRONOUNCED
BY THE BISHOPS AND CLERGY:
ADDRESSED TO THE NOBILITY AND
ESTATES OF SCOTLAND.
M. D. LVIII.
AFTER Knox's arrival in Scotland, in the end of autumn 1555,
the signal success which attended his preaching in different.
parts of the country, and his administering the sacrament of
the Lord's Supper, in private houses, to which many persons of
distinction resorted, alarmed the prelates, and instigated them
to adopt some measures to check his progress. For this pur-
pose, he tells us, he was summoned to appear before their Con-
vocation in the Church of the Black Friars, in Edinburgh,' on
the 15th of May 1556. Having resolved to comply with this
summons, he came to Edinburgh accompanied by Erskine of
Dun and other friends of the Reformation: “But that diet
'The order of the Dominicans or
Black Friars, called also Fratres Pre-
dicatores, the Preaching Friars, were
brought to Scotland by Alexander
the Second. In 1230, he granted a
charter conferring on them certain
privileges, with a site for their con-
vent on the south side of Edinburgh;
and also the street or vennel, which
still retains the name of the Black-
friars Wynd, with power to erect
houses or other buildings. To this
convent there was a church annexed;
and here, in 1275, Cardinal Bagimont
assembled the Scottish clergy to ren-
der upon oath the value of their be-
nefices.
This ecclesiastical rental is
well known as Bagimont's Roll. The
convent, surrounded with pleasant
gardens, stood between the site of
what was known as the New High
School, (rebuilt in 1777), now con-
verted into an hospital, and that of
the Royal Infirmary. The church
itself probably escaped, but the mo-
nastery was burnt to the ground by
a sudden fire which happened on the
25th of April 1528. It would other-
wise, no doubt, have suffered from
the burnings and ravages of the Eng-
lish troops during their invasions in
1544 and 1547. At the time of the
Reformation, it is said to have been
partially rebuilt. On the 16th March
1562-3, the Magistrates obtained from
Queen Mary a grant of the monastery,
with its revenues, &c., for the pur-
pose of erecting on its site an hospital
for the aged poor. But this purpose
was so far dispensed with by the Re-
gent Earl of Murray, who, on the 3d
of January 1566-7, authorised the
profits and rents to be appropriated
for erecting and maintaining an hos-
pital at the Trinity College, Leith
Wynd. (Maitland's Hist. of Edinb.,
p. 182.)
[ 464 ]
held not; for whether that the bishops perceived informality
in their own proceedings, or if they feared danger to ensue
upon their extremity, it was (Knox adds) unknown to us. But
the Saturday before the day appointed, they cast' their own
summons; and the said John, the same day of the summons,
taught in Edinburgh, in a greater audience than ever before
he had done in that town."3
2
Knox had scarcely returned to Geneva, when the same pro-
ceedings were renewed by the Popish clergy; and as he failed
to make his appearance before the Provincial Council, he was
no doubt condemned as contumacious, and sentence of excom-
munication pronounced against him in his absence. As a pro-
mulgation of this Ecclesiastical sentence, which not only de-
graded him from his priest's orders, but subjected him to be
delivered to the Secular power for the punishment of death,
and his soul to damnation, his effigy, he asserts, according to
a practice not unusual, was ignominiously burned at the Cross
of Edinburgh.
Of the proceedings in these Convocations no special record
has been preserved, but the fact of his condemnation is indis-
putable. Upon receiving tidings of this cruel and unjust sen-
tence, he published his Appellation* addressed to the Nobility
and Estates of Scotland. In this elaborate and forcible ap-
peal, he gives a summary of the doctrines which had been
taught by him during his previous visit to his native country,
and which the Popish clergy had denounced "to be false, de-
ceivable, and heretical." At the same time, he wrote an Epistle
to the Commonalty of Scotland dated 14th of July 1558. It
is subjoined to the same treatise in the little volume, printed
at Geneva in 1558. A facsimile of the title-page is exhibited
on the next leaf.
¹"Cast," set aside.
2 "Taught," preached.
8 See vol. i. p. 251.
"Appellation," the old substantive
for appeal, and common in old Eng-
lish writers.
:
THE A P-
PELLATION OF
I OHN KNO XE FROM
the cruell and moſt iniuft fentence
pronounced againſt him by the
falſe biſhoppes and clergie of Scot
land, with his fupplication and ex-
hortation to the nobilitie, e-
ſtates, and cōmunaltie
of the fame re-
alme.
Printed at GENEVA,
M. D. LVIII.
2 G
VOL. IV.
In 12mo, sign. A to K in eights, numbered
on 80 leaves, printed in Roman letter. The
Appellation ends on fol. 46. Then follows his
Letter to the Commonalty of Scotland. On
fol. 59 is Gilby's Admonition to England and
Scotland; on fol. 77, the Note by Knox re-
garding his Second Blast; and on fol. 78,
Kethe's version of the 94th Psalm.
TO THE NOBILITIE AND ESTATES OF SCOTLAND, Johne Knoxe
WISHETH GRACE, MERCIE, AND PEACE FROM GOD THE
FATHER OF OUR LORD JESUS CHRIST, WITH THE SPIRIT OF
RIGHTEOUS JUDGEMENT.
to confesse and
reverence Goddes
trueth.
Ir is not only the love of life temporall (Right Honorable),
neither yet the fear of corporall death, that moveth me at this
present to expone unto you the injuries done against me, and
to crave of you, as of laufull powers by God appointed, redresse
of the same; but partly it procedeth from that reverence whiche Every man oght
everie man oweth to Goddes eternal truth, and partly from a
love which I beare to your salvation, and to the salvation of my
brethren abused in that realme by such as have no fear of God
before their eyes. It hath pleased God, of his infinite mercie,
not onlie so to illuminate the eyes of my minde, and so to tuche
my
dull hart, that clearly I see, and by his grace unfeanedly be-
leve, "that there is no other name geven to men under the Act. 4.
heaven, in whiche salvation consisteth, save the name of Jesus
alone:” “
Who, by that sacrifice which he did once offer upon the Hebr. 10.
Crosse, hath sanctified for ever those that shall enherite the
kingdom promised:" But also it hath pleased him of his super-
aboundant grace, to make and appointe me, most wretched of
many thousandes, a witnes, minister, and preacher of the same
doctrine: the somme whereof I did not spare to communicate
withe my brethren, being with them in the realme of Scotland,
in the yeare 1556, because I know myselfe to be a steward,
66
f
468
THE APPELLATION.
1 Cor 3.
Mat. 25.
John 3.
Rom. 5. 8.
2 Cor. 5.
Rom. 6.
Ephe. 4, 5.
Ephe. 2.
Mat. 10.
and that accompts of the talent committed to my charge shalbe
required by Him who will admit no vaine excuse which fearfull
men pretend. I did therefore, as God did minister, during
the tyme I was conversant with them (God is record and wit-
nesse), truely and syncerly, according to the gift granted unto
me, devide the worde of salvation, teaching all men to hate
syn, whiche before God was and is so odious, that none other
sacrifice coulde satisfie his justice except the death of his onlie
Sonne; and to magnifie the greate mercies of our hevenlie Fa-
ther, who did not spare the Substance of his own glorie, but
did give hym to the world to suffer the ignominious and cruell
death of the Crosse, by that meanes to reconcile his chosen
children to hymselfe: teaching further what is the duetie of
such as do beleve them selves purged by such a price from their
former filthines: To wit, that they are bound to walke in the
newnes of life, fighting against the lustes of the fleshe, and
studyinge at all tymes to glorifie God by such good woorkes as
he hath prepared his children to walke in.
In doctrine I did further affirme, so taught by my Master
Christ Jesus, "that whosoever denieth hym, yea, or is ashamed
of hym, before this wicked generation; hym shall Christ Jesus
denie, and of hym shall he be ashamed, when he shall appeare
in his Majestie." And therefore I feared not to affirme, that
of necessitie it is, that suche as hope for life everlasting avoide
Vaine religion or all superstition, vaine religion, and idolatrie: Vaine religion
and idolatrie I call whatsoever is done in Goddes service or
honour, without the expresse commaundement of his own
Worde.
idolatrie.
A SENTENCE
PRONUNCED.
This doctrine did I beleve to be so conformable to Goddes
holie Scriptures, that I thought no creature could have been so
impudent as to have damned any point or article of the same.
Yet neverthelesse, me, as an heritike, and this doctrine as heri-
ticall, have your fals Bishoppes and ungodlie Clergie damned,
pronouncing against me a Sentence of death, in testification
wherof they have burned a Picture. From which fals and
THE APPELLATION.
469
FROM THE SAME.
JOHN KNOX.
cruell sentence, and from all judgement of that wicked genera- APPELLATION
tion, I make it knowen to your Honours, that I Appeal to a lau-
full and generall Council;' to suche, I mean, as the most auncient
lawes and canones do approve to be holden; by suche as whose
manifest impietie is not to be reformed in the same, most hum- THE REQUEST OF
bly requiring of your Honours, that, as God hath appointed you
princes in that people, and, by reason therof, requireth of your
handes the defence of innocentes troubled in your dominion, in
the meane tyme, and till the controversies that this day be in
Religion be laufully decided, ye receave me, and suche others as
most unjustlie by those cruell beastes are persecuted, in your
defence and protection.
PROTESTANTS.
Your Honours are not ignorant, that it is not I alone who
doth sustain this cause against the pestilent generation of Pa-
pistes, but that the most part of Germanie, the countrie of THE PETITION OF
Helvetia, the Kinge of Denmarke, the Nobilitie of Polonia,
togither with many other cities and churches reformed, Appeall
from the tyrannie of that Antichrist, and most earnestly do
call for a laufull and general Council, wherin may all controver-
sies in Religion be decided by the auctoritie of Goddes most
sacred Worde. And unto this same, as said is, do I Appeal
yet once againe, requiring of your Honours to hold my simple
and playn Appellation of no lesse value nor effect, then if it had
bene made with greater circumstance, solemnitie, and ceremo-
nie; and that ye receave me callinge unto you, as to the powers
of God ordained, in your protection and defence against the
rage of tyrantes, not to mentaine me in any iniquitie, errour,
or false opinion, but to let me have such equitie as God by his
Worde, auncient Lawes, and determinations of most godlie
Councils, graunte to men accused or infamed.
The Word of God will that no man shall die, except he be Deut. 17.
found criminall and worthie of death for offence committed; of
the whiche he must be manifestly convicted by two or three
witnesses. Ancient Lawes do permitt just defences to such as
'In the orig., Council is usually printed Counsil.
i
470
THE APPELLATION.
THE PETITION OF
JOHN KNOXE.
NOTE WELL.
Answer.
be accused, (be their crimes never so horrible); and godlie Coun-
cilles will, that nether byshopp nor person ecclesiasticall what-
soever, accused of any crime, shall sit in judgement, consulta-
tion, or counsil, where the cause of such men as do accuse them
is to be tried.
These thinges require I of your Honours to be graunted unto
me: to wit, that the doctrine which our adversaries condemn
for heresie may be tried by the simple and playn Word of God,
that just defenses be admitted to us that sustain the battaile
against this pestilent generation of Antichrist, and that they
be removed from judgement in our cause, seinge that our ac-
cusation is not intended against any one particular person, but
against that hole kingdome, whiche we doubt not to prove to
be a power usurped against God, against his commaundement,
and against the ordenance of Christ Jesus established in his
church by his chefe Apostles: Yea, we doubt not to prove the
kingdome of the Pope to be the kingdome and power of Anti-
christ. And therefore, my Lordes, I can not cease, in the name
of Christ Jesus, to require of you that the matter may come
in examination; and that ye, the Estates of the Realme, by your
auctoritie, compell such as will be called Bishoppes, not only to
desist from their cruell murthering of such as do studie to pro-
mote Goddes glorie in detecting and disclosing the damnable
impietie of that man of syn the Romane Antechrist, but also
that ye compell them to answer to suche crimes as shall be laid
to their charge, for not righteously instructing the flock com-
mitted to their cares.
But here I know two thinges shalbe doubted. The former:
1. To Objections. Whether that my Appellation is lawfull and to be admitted,
seing that I am damned as an heritike: and secondarely, Whe-
ther your Honours be bound to defend such as call for your
support in that case, seing that your Bishoppes (who in matters
of religion claime all auctoritie to appertaine to them) have by
their sentence allredy condemned me. The one and the other
I nothing doubt most clerely to prove:
Fyrst, that my Appel-
THE APPELLATION.
471
lation is most lawful and just: and secondarely, that your
Honours can not refuse to defend me thus calling for your aid,
but that in so doing, ye declare yourselves rebellious to God, NCTE.
mentainers of murtherers, and shedders of innocent blood.
TION IS JUST AND
How just cause I have by the Civile law (as for their Canon, THE APPELLA-
it is accursed of God) to appeale from their unjust sentence, LAWFULL
my purpose is not to make long discourse. Onlie I will touche
the poyntes which all men confesse to be just causes of Appel-
lation.
Fyrst, Laufully could I not be sommoned by them, being for
that tyme absent from their jurisdiction, charged with the
preaching of Christes Evangill in a free citie not subject to
their tyrannie.
Secondarely, To me was no intimation made of their som-
mondes, but so secrete was their surmised malice, that the
copie of the sommondes being required was denyed.
Thirdlie, To the realme of Scotland could I have had no free
nor sure accesse, being before exiled from the same by their
unjust tyrannie.
And last, To me they nether could nor can be competent and
indifferent judges; for that, before any sommondes were raised
against me, I had accused them by my lettres published to the
Quene Dowagier, and had intended against them all crimes,
offring my selfe, with hasard of life, to prove the same; for the
which they are not onlie unworthie of ecclesiasticall auctoritie,
but also of any sufferance within a commune welthe professing
Christ. This my accusation preceding their sommondes, nei-
ther by the law of God, neither yet by the law of man, can they
be to me competent judges, till place be granted unto me open-
lie to prove my accusation intended against them, and they be
compelled to make answer as criminalls. For I will plainelio
prove, that not onlie Bishoppes, but also Popes, have been re-
moved from all auctoritie, and pronouncing of judgement, till
they have purged themselves of accusations layd against them.
Yea further I will prove, that Bishoppes and Popes most
472'
THE APPELLATION.
Goddes messin-
gers may appeal
from unjust
sentences, and
Civile powers are
justly have bene deprived from all honours and administration,
for smaller crimes then I have to charge the hole rable of your
bishoppes.
But because this is not my chefe grounde, I wil stand con-
tent for this present to shew, that lawful it is to Goddes Pro-
bound to admit phetes, and to preachers of Christ Jesus, to Appeall from the
sentence and judgement of the visible Church to the knolledge
of the temporall Magistrate, who by Goddes law is bound to
hear their causes, and to defend them from tyrannie.
them.
Jer. 26.
Advert.
The Prophete Jeremie was commanded by God to stand in
the courte of the house of the Lord, and to preach this sermon
in effect, That Jerusalem should be distroyed, and be exponed
in opprobrie to all nations of the earth; and that also that
famous Temple of God should be made desolate like unto Sylo,
because the preestes, the prophetes, and the people did not
walk in the Law which God had proposed unto them, neither
wold they obey the voyces of the prophetes whome God sent to
call them to repentance.
For this sermon was Jeremie apprehended, and a sentence
of death was pronounced against hym, and that by the preestes,
by the prophetes, and by the people; which thinges being
bruted in the eares of the Princes of Juda, they passed up from
the Kinges house to the temple of the Lord, and sat down in
judgement, for further knowledge of the cause. But the preestes
and prophetes continued in theyre cruell sentence, which before
they had pronounced, saying, "This man is worthie of the
death; for he hath prophesied against this citie, as your eares
have hard." But Jeremy, so moved by the Holie Ghost, began
this defence against that their tyrannous sentence, in these
wordes: "The Lord (saith he) hath sent me to prophetie
against this house, and against this citie, all the wordes which
you have hard. Now therefore make good your wayes, and
hear the voyce of the Lord your God, and then shall he repent
of the evil whiche he hath spoken against you. As for me,
behold I am in your handes (so doth he speak to the Princes),
THE APPELLATION.
473
do to me as you think good and righteous. Nevertheles know
you this most assuredly, that if ye murther or sley me, ye shall
make yourselves, this citie, and the inhabitants of the same,
criminall, and gyltie of innocent blood. For of a trueth the
Lord hath sent me to speak in your eares all those wordes.”
The Princes did
absolve the Pro-
phet whome the
Preests had con-
Then the princes and the people (saieth the text) said, "This
man is not worthie of death, for he hath spoken to us in the
name of the Lord our God." And so after somme contention demned.
was the Prophete delivered from that danger. This fact and
historie manefestly proveth whatsoever before I have affirmed,
to wit, that it is laufull for the servantes of God to call for the
help of the Civile Magistrate against the sentence of death, if
it be unjust, by whome soever it be pronounced, and also that
the Civile sword hath power to represse the furie of the preests,
and to absolve whome thei have condemned. For the Pro-
phete of God was damned by those who then only in earthe
were knowen to be the visible Churche, to wit, preests and Deute. 17.
prophetes who then were in Jerusalem, the successours of
Aaron, to whome was geven a charge to speak to the people in
the name of God, and a precept geven to the people to heare
the Lawe from their mouthes, to the which if any should be
rebellious or inobedient he should die the death without mer-
cie. These men, I say, thus auctorised by God, first did ex-
communicat Jeremie, for that he did preache otherwise then
did the commune sort of prophetes in Jerusalem, and last ap-
prehended him, as you have hard, pronouncing against hym this
sentance afore writen; from the which nevertheles the Prophete
appealed, that is, sought help and defence against the same,
and that most earnestly did he crave of the Princes. For al- The meanyng
beit he saieth, "I am in your handes, do with me as ye think
righteous," he doth not contemne nor neglect his life, as thoghe Jerem.7.
he regarded not what should become of hym; but in those his
wordes most vehementlie did he admonishe the Princes and
Rulers of the people, geving them to understand what God
should require of them. As he should say, You Princes of
of these wordes,
"I am in your
hands," &c.
Deut.
Deu. 1, 10.
474
THE APPELLATION.
The causes of his
Appellation, and
why he oght to
have
fended.
Juda, and Rulers of the people, to whom appertaineth indiffer-
entlie to judge betwixt partie and partie, to justifie the just
man, and to condemne the malefactour, you have hard a sen-
tence of death pronounced against me by those whose lippes
oght to speak no decept, because they are sanctified and ap-
pointed by God hymselfe to speake his law and to pronounce
judgement with equitie; but as they have left the living God,
and have taught the people to follow vanitie, so are they be-
commed mortall ennemies to all Gods true servantes, of whom
I am one, rebuking theire iniquitie, apostasie, and defection
from God, which is the onlie cause they seke my life. But a
thing most contrarie to all equitie, law, and justice it is, that I,
a man sent of God to call them, this people, and you, againe to
the true service of God, from the which you are all declined,
shall suffer the death, because that my ennemies do so pro-
nounce sentence. I stand in your presence, whome God hath
made Princes, your power is above their tyrannie, before you
do I expone my cause, I am in your handes, and can not resist
to suffer what ye think just. But lest that my lenitie and pa-
tience should either make you negligent in the defence of me
in my just cause, appealing to your judgement, either yet en-
corrage my ennemies in seakinge my blood, this one thinge I
dar not conceale:' That if you murther me (which thing ye do
if ye defend me not), ye make not only my ennemies gyltie of my
blood, but also yourselves, and this hole citie. By these wordes,
I
say, it is evident that the Prophete of God being damned to
death, by the preestes and by the prophetes of the visible
Churche, did seke aid, support, and defence at the Princes and
Temporall Magistrates, threatnyng his blood to be required of
theyre handes, if they by theyre auctoritie did not defend hym
from the furie of his ennemies: alledging also just causes of his
Appellation, and why he oght to have bene defended: to wit,
that he was sent of God to rebuke theire vices and defection
from God; that he taught no doctrine which God before had
'In the orig. "consile."
THE APPELLATION.
475
not pronounced in his Law; that he desired theyre conversion
to God, continuallie calling upon them to walk in the wayes.
which God had approved, and therefore doth he boldlie crave
of the Princes, as of Goddes lieutenantes, to be defended from
the blynd rage and tyrannie of the Preests, notwithstanding
that they claimed to themselves auctoritie to judge in all mat-
ters of Religion. And the same did he what tyme he was cast
in pryson, and thereafter was brought to the presence of King
Zedechias. After, I say, that he had defended his innocencie,
affirmyng that he neither had offended against the King, against
his servantes, nor against the people, at last he made inter- Jerem. 38.
cession to the King for his life, saying,
"But now, my Lord the King, take hede, I beseche thee, let
my prayer fall in to thy presence, commaund me not to be
caried againe in to the house of Jonathan the scribe, that I
dye not there."
seke help at the
And the text witnesseth that the King commaunded the
place of his imprysonment to be chaunged. Whereof it is evi-
dent, that the Prophet did ofter then once
Civile power; and that fyrst the Princes, and there after the
King, did acknowledge, that it appertained to their office to
deliver him from the unjust sentence which was pronounced
against him. Yf any thinke that Jeremie did not appeall, be-
caus he onely declared the wronge done unto him, and did but
crave defence, according to his innocencie; let the same man
understand, that none otherwise do I appeale from that fals
and cruell sentence which your Byshoppes have pronounced
against me. Neither yet can there be any other just cause of Just cause of
appellation but innocencie hurt, or suspected to be hurt, whe-
ther it be by ignorance of a judge, or by malice and corruption
of those who, under the title of justice, do exercise tyrannie.
If I were a thefe, murtherer, blasphemer, open adulterer, or
any offender, whome God's Worde commaundeth to suffer for a
crime committed, my Appellation were vaine, and to be rejected;
but I being innocent, yea, the doctrine which your Byshoppes
Appellation.
476
THE APPELLATION.
Act. 22, 23, 24,
& 25.
Act. 25.
have condemned in me being God's eternall veritie, have no
lesse libertie to crave your defence against that crueltie, then
had the Prophet Jeremie to seke the ayde of the Princes and
King of Juda. But this shall more plainly appear in the facte
of Sainct Paule, who, after that he was apprehended in Jeru-
salem, did fyrst claime to the libertie of Romayne citezens, for
avoiding torment, what tyme that the Captayn would have ex-
amined hym by questions; there after in the councile, where
no righteous judgement was to be hoped for, he affirmed that
he was a Pharisie, and that he was accused of¹ the resurrection
of the dead; and last, in the presence of Festus, he appealed
from all knowledge and judgement of the Preestes at Jerusa-
lem to the Emperour: of which last point, because it doth
chefelie appertaine to this my cause, I will somwhat speak.
After that Paule had diverse tymes bene accused, as in the
Acts of the Apostles is manifest, at the last the chefe Preestes
and theyre faction came to Cesarea, with Festus the president,
who presented to them Paule in judgement, whome they ac-
cused of horrible crimes; which nevertheles they could not
prove, the Apostle defending, That he had not offended neither
against the Law, neither against the Temple, neither yet
against the Emperour.
But Festus, willing to gratifie the Jewes, said to Paule,
"Wilt thou go up to Jerusalem, and there be judged of these
thinges in my presence? But Paule said, I stand at the justice
seat of the Emperour, where it behoveth me to be judged: I
have done no injurie to the Jewes, as thou better knowest. Yf
I have done any thing unjustly, or yet committed crime wor-
thie of death, I refuse not to die. But if there be nothing of
these thinges true whereof they accuse me, no man may geve
me to them: I appeall to Cesar."
It may appear at the first sight, that Paule did great injurie
to Festus the judge, and to the hole order of the preesthood,
who did hope greater equitie in a cruell tyrant, then in all that
1 The word preaching or maintaining, seems to be wanting.
THE APPELLATION.
477
session and learned companie. Which thinge no doubt Festus
did understand, pronouncing these wordes, "Hast thou ap-
pealed to Cesar? Thou shalt go to Cesar." As he would say, I
as a man willing to understand the truth, before I pronounce
sentence, have required of thee to go to Jerusalem, where the
learned of thyne owne nation may heare thy cause, and decerne
in the same. The controversie standith in matters of religion:
Thou art accused as an apostatat from the law, as a violator of
the temple, and transgressor of the traditions of theyre fathers,
in which matters I am ignorant; and therefore desire informa-
tion by those that be learned in the same religion whereof the
question is. And yet doest thou refuse so many godly fathers
to hear thy cause, and doest appeale to the Emperour, prefer-
ring hym to all our judgements, of no purpose belike but to
delay tyme. Thus, I say, it myght have appeared that Paule
did not only injurie to the judge and to the preestes, but also
that his cause was greatly to be suspected; partly for that he
did refuse the judgement of those that had moste knowledge
(as all men supposed) of Gods will and religion; and partly be-
cause he appealed to the Emperour, who then was at Rome,
farr absent from Jerusalem, a man also ignorant of God and
ennemie to all vertue. But the Apostle, considering the nature
of his ennemies, and what thinges they had intended against
hym, even from the fyrst day that he began freelie to speak in
the name of Christ, did not fear to appeale from them, and
from the judge that would have gratified them. They had
professed themselves plain ennemies to Christ Jesus, and to his
blessed Evangill, and had soght the death of Paule, yea, even
by factions and treasonable conspiracie; and therefore by no
meanes would he admit them either judges in his cause, either
auditours of the same, as Festus required; but grounding him Upon what rea-
selfe upon strong reasons, to wit, that he had not offended the tion of Paule was
Jewes, neither yet the Law, but that he was innocent; and
therefore that no judge oght to geve hym in the handes of his
ennemies: Grounding, I say, his Appellation upon these rea-
Why Paule wold
the Leviticall
admytt none of
ordre to judge in
his cause.
sons the Appella-
grounded.
}
478
THE APPELLATION.
sons, he neither regarded the displeasure of Festus, neither yet
the brute of the ignorant multitude; but boldely did appeal,
from all cognition of them, to the judgement of the Emperour,
as said is. By these two examples, I dout not but your Honours.
do understand, that lawful it is to the servantes of God, op-
pressed by tyrannie, to seke remedie against the same, be it by
appellation from theire sentence, or by imploring the helpe of
Civile Magistrates. For what God hath approved in Jeremie
and Paul, he can condemne in none that likewise be entreated.
I might alledge some histories of the primative Church serving
to the same purpose: as of Ambrose and Athanasius, of whom
the one would not be judged but at Millan, where that his doc-
trine was hard of all his Church, and receaved and approved
by many; and the other would in no wise geve place to those
councils, where he knew that men conspired against the trueth
of God should sit in judgement and consultatione. But be-
cause the Scriptures of God are my only fundation and assur-
ance, in all matters of weight and importance, I have thoght
the two former testimonies sufficient, aswell to prove my Appel-
lation reasonable and just, as to declare to your Honours that
with safe conscience ye can not refuse to admit the same. Yf
any thinke it arrogancie or foolishnes in me to compare my
selfe with Jeremie and Paule, let the same man understand,
The cause is to be that as God is immutable, so is the veritie of his glorious Evan-
gill of equall dignitie, whensoever it is impugned, be the mem-
bres suffering never so weak. What I think touching myne
owne person, God shall reveale when the secrets of all hartes
shall be disclosed; and such as with whome I have bene con-
versant can partly witnesse what arrogancie or pryde they
espie in me. But touching the doctrine and cause which that
adulterous and pestilent generation of Antichrist's servants
(who wilbe called Byshoppes amongst you) have condemned in
me, I neither fear nor shame to confesse and avow, before
man and Angell, to be the Eternall trueth of the Eternall God.
And in that case, I dout not to compare my selfe with any
regarded, and not
the person.
THE APPELLATION.
479
.
membre in whome the trueth hath bene impugned sence the
begynnyng. For as it was the trueth which Jeremie did
preach in these wordes:
"The Preestes have not knowen me (saieth the Lord), but Jerem. 2.
the Pastors have traiterously declined and fallen back from me.
The Prophetes have prophesied in Baal, and have gone after Jerem. 1.
those things which can not helpe. My people have left the
fontaine of living waters, and have digged to themselves pits
which can containe no water.'
2 Pet. 3.
As it was a trueth that the pastors and watchmen, in the Esa. 56.
daies of Isaie, were becomed domme dogs, blynd, ignorant,
proud, and avaricious. And finally, as it was a trueth that the Act. 3 & 4.
Princes and the Preestes were murtherers of Christ Jesus, and
cruell persecutors of his Apostles; so likewyse it is a trueth
(and that moste infallible), that those that have condemned
me (the hole rable of the Papisticall clergie) have declyned
from the true faith, have geven eare to deceavable spirits and Tim. 4.
to doctrine of devils; are the sterres fallen from the heaven to
the earth; are fontaines without water; and finally are enne- Jude 1.
mies to Christ Jesus, deniers of his vertue,' and horrible blas-
phemours of his death and passion. And further, as that visi-
ble Churche had no crime whereof justly they could accuse
either the Prophetes, either the Apostles, except theyr doctrine
only; so have not such as seke my blood other crime to lay to Let the cause be
my charge, except that I affirm, as alwais I offer to prove, that
the Religion which now is maintained by fier and sword is no
lesse contrarious to the true religion taught and established by
the Apostles, then is darknes to light, or the Devil to God;
and also, that such as now do claime the title and name of the
Churche ar no more the elect spouse of Christ Jesus, then was
the Synagoge of the Jewes the true Church of God, what tyme
it crucified Christ Jesus, damned his doctrine, and persecuted
his Apostles. And therefore seing that my battail is against
the proude and cruell hypocrites of this age, as that battail of
"Vertue," evidently a misprint for verity.
noted.
་
480
THE APPELLATION.
Answer to an
objection or dout.
those most excellent instrumentes was against the fals pro-
phetes and malignant Church of theyr ages; neither ought any
man think it strange, that I compare my self with them, with
whome I sustaine a common cause; neither ought you, my
Lordes, judge your selves lesse addetted and bound to me, call-
ing for your support, then did the Princes of Juda think them
selves bounde to Jeremie, whome for that tyme they delivered,
notwithstanding the sentence of death pronounced against him
by the visible Church. And thus much for the right of my
Appellation, which in the bowelles of Christ Jesus I requier your
Honours not to esteme as a thing superfluous and vaine; but
that ye admitt it, and also accept me in your protection and
defence, that by you assured I may have accesse to my Native
countrie, which I never offended; to the end, that freely and
openly, in the presence of the hole realme, I may geve my Con-
fession of all such pointes as this day be in controversie; and
also that you, by your auctoritie which ye have of God, compell
such as of long tyme have blynded and deceaved both your
selves and the people, to answer to such thinges as shalbe laide
to theire charge. But lest that somme dout remayne, that I
require more of you then you of conscience ar bound to graunt,
in few wordes, I hope to prove my petition to be such as with-
THE PETITION OF Out God's heavy displeasure ye can not deny. My Petition is,
That ye whome God hath appointed heades in your commune
welth, with single eye do studie to promote the glorie of God;
to provide that your subjects be rightly instructed in his true
religion; that they be defended from all oppression and tirannie;
that true teachers may be maintained, and such as blynde and
deceave the people, togyther also with all idle bellies, which do
robbe and oppresse the flock, may be removed and punished as
God's Law prescribeth. And to the performance of every one of
these do your offices and names, the honours and benefites which
ye receve, the Law of God universally geven to all men, and the
examples of moste godlie princes, bynde and oblish you.
JOHN KNOXE.
My purpose is not greatly to labour to prove, that your hole
THE APPELLATION.
481
studie oght to be to promote the glorie of God; neither yet
will I studie to alledge all reasons, that justly may be broght
to prove, that ye are not exalted to reigne above your brethren,
as men without care and solicitude. For these be principals
so grafted in nature, that verie Ethnicks have confessed the
same.
honours which
ceive of God
them with all
diligence to pro-
mote his Rell-
gion.
For seing that God only hath placed you in his chaire, The singular
hath appointed you to be his lieutenantes, and by his owne Magistrates re-
seall hath marked you to be Magistrates, and to rule above to mov
your brethren, to whom nature, nevertheles, hath made you lyke
in all points, (for in conception, birth, life, and death, ye differ
nothing from the commune sort of men, but God only, as said
is, hath promoted you, and of his especial favour hath geven
unto you this prerogative to be called Gods); how horrible in-
gratitude were it then, that you should be founde unfaithful to
hym that thus hath honored you? And further, what a mon-
ster were it, that you should be proved unmerciful to them
above whome ye are appointed to reigne, as fathers above theyre
children? Because I say, that verie Ethnicks have granted, that
the cheefe and fyrst care of Princes, and of such as be ap-
pointed to rule above others, oght to be to promote the glorie
and honour of theyr goddes, and to maintaine that religion
whiche they supposed to have bene true. And that theyre
second care was to maintaine and defend the subjects com-
mitted to theyre charge in all equitie and justice. I will not
labour to shew unto you what oght to be your studie in main-
tainyng God's true honour, lest that in so doing I should seme
to make you lesse careful over God's true religion, then were
the Ethnickes over theire idolatrie. But because other peti-
tions may appere more hard and difficile to be granted, I pur-
pose brefely, but yet freely, to speak what God by his Worde
doth assure me to be true: To wit, fyrst, That in conscience you The Dueties of
are bounde to punysh malefactors, and to defende innocents,
imploringe your helpe. Secondarely, That God requireth of you
to provide, that your subjects be rightly instructed in his true
religion; and that the same by you be reformed whensoever
VOL. IV.
2 H
Magistrates.
482
THE APPELLATION.
Rom. 13.
abuses do crepe in, by malice of Satan, and negligence of men.
And laste, That ye are bounde to remove from honour, and to
punish with death (if the crime so require) such as deceave the
people, or defraude them of that foode of theyre soules, I meane
God's lively Worde.
The fyrst and seconde are moste playne, by the wordes of
S. Paule, thus speaking of lawfull powers:
"Let everie soule (saieth he) submit hymselfe unto the
hygher powers. For there is no power but of God: the powers
that be are ordained of God. Whosoever therefore resisteth
the power, resisteth the ordinance of God: and they that resist
shall receave to themselves damnation. For rulers ar not to be
feared of those that do well, but of those that do evill. Wilt
thou then be without fear of the power? do that which is good,
and so shalt thou be praised of the same: for he is the minis-
ter of God for thy welth. But if thou do that which is evil,
fear: for he beareth not the sword for noght: for he is the
minister of God, to take vengance on them that do evil."
As the Apostle in these wordes moste straytly commaundeth
obedience to be geven to lawfuil powers, pronouncing God's
wrathe and vengance against such as shall resist the ordonaunce
of God; so dothe he assigne to the powers theyre offices, which
be to take vengeance upon evil doers, to maintaine the well
doers, and so to ministre and rule in theyr office, that the sub-
jectes by them may have a benefite, and be praised in well do-
ing. Now, if you be powers ordeined by God (and that I hope
all men will graunte), then, by the plaine wordes of the Apostle,
is the sworde geven unto you by God, for maintenance of the
innocent, and for punyshement of malefactors. But I and my
brethren with me accused do offre not only to prove ourselves
innocents in all thinges laid to our charge, but also we offre most
evidently to prove your Byshoppes to be the verie pestilence
who have infected all Christianitie. And therefore, by the
plaine doctrine of the Apostle, you ar bounde to maintaine us,
and to punysh the other; being evidently convict and proved
THE APPELLATION.
483
be Powers
theyre subjectes.
criminall. Moreover, the former words of the Apostle do
teach, how far hie powers be bounde to theyre subjects: to wit, In what pointes
That because they are God's ministers, by him ordained for the bounde to
profitt and utilitie of others, most diligently oght they to intend
upon the same. For that cause assigned the Holie Ghost,
commaunding subjects to obey and pay tribute; saying, "For Rom. 13.
this do you pay tribute and toll:"
tude be noted.
That is, because they are God's ministers, bearing the sworde
for your utility. Wherof it is plaine, that there is no honour
without a charge annexed. And this one point I wishe your
Wisdomes depely to consider, that God hath not placed you
above your brethren to reigne as tyrantes without respect of
theyre profitt and commoditie. You heare the Holie Ghost
witnesse the contrarie, affirmyng, that all lawfull powers be
God's ministers, ordened for the welth, profitt, and salvation
of their subjects, and not for theyre destruction. Could it be Let the simili-
said (I besech you) that Magistrates, inclosing theyre subjects
in a citie without all victuales, or geving unto them no other
victuales but such as were poisoned, did rule for the profitt of
theyr subjectes? I trust that none would be so foolishe as so
to affirme; but that rather everie discrete person would boldly
affirm, that such as so did were tyrantes unworthie of all regi-
ment. Yf we will not deny that whiche Christ Jesus affirmeth
to be a trueth infallible; to wit, that the soule is greater and
more pretious then is the bodie: then shall we easely espye, how
unworthie of auctoritie be those that this day debarre theyre
subjectes from the hearing of God's Worde, and by fier and
sworde compell them to feede upon the verie poison of theyre
soules, the damnable doctrine of Antichrist. And therefore in
this point, I say, I can not cease to admonish your Honours,
diligently to take heede over your charge, which is greater then
the most parte of men suppose. It is not ynough that you ab- It is not inough
staine from violent wrong and oppression, which ungodlie men presse not theyre
exercise against theyr subjectes; but ye are further bounde, to
witt, that ye rule above them for theyre welth; which ye can
that Rulars op-
subjects.
i
484
THE APPELLATION.
THE OFFER OF
JOHN KNOX, AND
HIS ACCUSATION
INTENDED
AGAINST THE
PAPISTICAL
BYSSHOPPES.
Esaie 1.
not do, if that ye either by negligence, not providing true pas-
tors, or yet by your maintainance of such as be ravening wolves,
suffer theyre soules to sterve and perishe, for lack of the true
foode, which is Christes Evangill syncerely preached. It will
not excuse you in his presence, who will require accompte of
everie talent committed to your charge, to say, that ye supposed
that the charge of the soules had bene committed to your
Byshoppes. No, no, my Lordes, so ye cannot escape God's judge-
ment. For if your Byshoppes be proved to be no Byshoppes,
but deceavable theves and ravenyng wolves, (which I offer my
selfe to prove by God's Word, by Law and Councils, yea by the
judgement of all the godly learned from the primative Church
to this day), then shall your permission and defence of them be
reputed before God, a participation with theyre thefte and mur-
ther. For thus accused the Prophete Esaie the Princes of
Jerusalem "Thy Princes," saith he, "ar apostatats;" that is,
obstinat refusers of God, "and they ar companions of theves."
This grevous accusation was laid against them, albeit that
they ruled in that citie which sometyme was called Holy, where
then were the Temple, rites, and ordonances of God: because
that not onlie they were wicked themselves, but chefely be-
cause they maintained wicked men theyr preestes and fals pro-
phetes in honours and auctoritie. Yf they did not escape this
accusation of the Holie Ghost in that age, looke ye neither to
escape the accusation nor the judgement which is pronounced.
Jerem. 23 & 27. against the maintainars of wicked men; to wit, that the one
and the other shall drinck the cuppe of God's wrathe and ven-
gance togither. And lest ye should deceave yourselves, estem-
ing your Byshoppes to be vertuous and godlie, this do I affirme,
and offer myself to prove the same, that more wicked men then
be the hole rabble of your clergie, were never from the begyn-
ning universally knowen in any age; yea, Sodome and Gomorra
may be justified in theyre respect. For they permitted just
Lot to dwell amongest them without any violence done to his
bodie, which that pestilent generation of your shaven sort doth
Ezech. 13.
IIosa 4.
THE APPELLATION.
485
Yf Powers pro-
they do never
rule above them
for theyre profit.
not, but moste cruelly persecute by fier and sworde the true
members of Christes bodie, for no other cause but for the true
service and honoring of God. And therefore I fear not to
affirme, that which God shall one day justifie, that by your
offices ye be bound, not only to represse theyr tyrannie, but
also to punishe them as theves and murtherers, as idolators
and blasphemers of God, and in their roumes ye are bounde to NOTE.
place true preachers of Christ's Evangile, for the instruction, vide not for
comfort, and salvation of your subjectes, above whome els shall theyre Subjects,
never the Holy Ghost acknowledge that you rule in justice for
their proffit. Yf yee pretend to possesse the kingdome with
Christ Jesus, yee may not take example neither by the ignor-
ant multitude of Princes, neither by the ungodly and cruell
rulers of the earth, of whome some passe theyre tyme in
slouth, insolencie, and ryote, without respect had to Goddes
honour, or to the salvation of theyre brethren, and other moste
cruelly oppresse, with proude Nimrod, such as be subject to
them. But your pattern and example must be the practise of
those whome God hath approved by the testimonie of his
Worde, as after shalbe declared.
Of the premisses it is evident, that to lawfull powers is geven
the sworde for punyshement of malefactors, for maintenance of
innocents, and for the profitt and utilitie of theyr subjects.
Now let us consider, whether the reformation of religion fallen
in decay, and punyshment of false teachers, do appertaine to
the Civile Magistrate and Nobilitie of any realme. I am not
ignorant that Satan of old tyme, for mentainance of his dark-
nes, hath obtained of the blynd world two chefe points. For-
mer, he hath persuaded to Princes, Rulers, and Magistrates, what Satan hath
that the feeding of Christes flock appertaineth nothing to theyre blind world.
charge, but that it is rejected' upon the Byshoppes and estate
ecclesiasticall: and secondarelie, that the reformation of reli-
gion, be it never so corrupt, and the punishement of such as be
sworne souldiers in theyre kingdome, are exempted from all
1" Rejected," devolved.
obtained of the
486
THE APPELLATION.
The matters and
reformation of
taine to the care
of the Civile
Power.
civile power, and are reserved to themselves and to theyre own
cognition, But that no offender can justly be exempted from
punyshement, and that the ordering and reformation of religion,
with the instruction of subjects, doth especially appertaine to
the Civile Magistrate, shall Goddes perfect ordonaunce, his
plaine Worde, and the facts and examples of those that of God
are highly praised, most evidently declare.
When God did establish his Law, statutes, and ceremonies
Religion apper in the middest of Israel, he did not exempt the matters of reli-
gion from the power of Moses; but as he gave hym charge over
Exod. 21, 24, 25. the civile politie, so he put in his mouth and in his hand: that
is, he fyrst revealed to hym, and thereafter commaunded to put
in practise whatsoever was to be taught or done in matters of
religion. Nothing did God reveale particularly to Aaron, but
altogither was he commaunded to depend from the mouth of
Moses: Yea, nothing was he permitted to do to hymself or to
his children either, in his or theyr inauguration and sanctifica-
tion to the preesthode, but all was committed to the care of
Moses, and therefore were these wordes so frequently repeted
to Moses:
NOTE.
Exod. 28.
"Thou shalt seperate Aaron, and his sonnes, from the middest
of the people of Israel, that they may execute the office of the
preesthode: Thou shalt make unto them garments, thou shalt
annoynte them, thou shalt wash them, thou shalt fill theyr
handes with the sacrifice."
And so furth, of everie rite and ceremonie that was to be
done unto them, especiall commaundement was geven unto
Moses, that he should do it. Now if Aaron and his sonnes
were so subject to Moses, that they did nothing but at his
commaundement, who dar be so bold as to affirme, that the
Civile Magistrate hath nothing to do in matters of religion!
For seing that then God did so straytly require, that even
those who did beare the figure of Christ should receave from
the civile power, as it were, theyre sanctification and entrance
to theyr office; and seing also that Moses was so far preferred
1
TIIE APPELLATION.
187
godlie Kings are
an interpretation
declaration of
to Aaron, that the one commaunded and the other did obey;
who dar esteme that the civile power is now becomed so pro-
phane in God's eyes, that it is sequestred from all intromission
with the matters of religion? The Holie Ghost in divers
places declareth the contrarie. For one of the chefe precepts
commaunded to the King, when that he should be placed in his
throne, was to write the example of the boke of the Lordes Law,
that it should be with hym, that he might read in it all the
daies of his life, that he might learn to fear the Lord his God,
and to kepe all the wordes of his Law, and his statutes to do
them. This precept requireth, not onlye that the King should
hymselfe fear God, kepe his Law and statutes, but that also
he, as the chefe ruler, should provide that Goddes true religion
should be kept inviolated of the people and flock, which by God
was committed to his charge. And this did not onlie David The factes of
and Salomon perfectly understand, but also some godlie kinges or the Law and
in Juda, after the apostasie and idolatrie that infected Israel
by the meanes of Jeroboam, did practise theyre understanding,
and execute theyre power in some notable reformations. For
Asa and Josaphat, kinges in Juda, fynding the religion alto-
gither corrupt, did applie theyre heartes (saith the Holie
Ghost) to serve the Lord, and to walk in his wayes: and there-
after doth witnes, that Asa removed from honours his mother, 2 Paral. 14 & 17.
some say grandmother, because shee had committed and la-
boured to mentaine horrible idolatrie. And Josaphat did not NOTE.
only refuse strange Goddes hymselfe, but also distroying the
chefe monuments of idolatrie, did send furth the Levites to
instruct the people, whereof it is playne, that the one and the
other did understand suche reformations to appertaine to theire
dueties. But the factes of Ezechias, and of Josias, do more.
clerely prove the power and duetie of the Civile Magistrate in
the reformation of religion. Before the reign of Ezechias, so
corrupt was the religion that the dores of the house of the
Lord were shut upp, the lampes were extinguished, no sacrifice
was orderly made; but in the first year of his reigne, the first 2 Paralip. 29.
488
THE APPELLATION.
Kinge taketh
upon him to
command the
Preestes.
moneth of the same, did the King open the dores of the Temple,
bring in the Preestes and Levites, and assembling them togither,
Advert that the did speak unto them as followeth: "Hear me, O yee Levites,
and be sanctified now, and sanctifie also the house of the Lord
God of your fathers, and carie furth from the sanctuarie all fil-
thynes (he meaneth all monuments and vesselles of idolatrie):
For our fathers have transgressed, and have committed wicked-
nes in the eyes of the Eternall, our God; they have left hym,
and have turned theyre faces from the tabernacle of the Lord,
and therefore is the wrath of the Lord commed upon Juda and
Jerusalem. Behold, our fathers have fallen by the sworde, our
sonnes, daughters, and wifes are led in captivitie. But now
have I purposed in my heart to make a covenante with the
Lord God of Israel, that he may turne the wrath of his furie
from us.
And therefore, my sonnes, (he swetely exhorteth) be
not faint: for the Lord hath chosen you to stand in his presence,
and to serve hym."
Pa. 30.
Such as be not more then blynd, clerely may perceave that
the King dothe acknowledge, that it appertained to his charge
to reforme the religion, to appoint the Levites to theyre
charges, and to admonish them of theyre duetie and office,
which thing he more evidently declareth, writing his lettres.
to all Israel, to Ephraim, and Manasses, and sent the same by
the handes of messingers, having this tenour:
"You sonnes of Israel, return to the Lord God of Abraham,
Isaac, and Israel, and he shall return to the residue that rest-
eth from the handes of Assur. Be not as your fathers, and as
your brethren were, who have transgressed against the Lord
God of theyre fathers, who hath made them desolate, as you
Hold not your heart therefore, but give your hand unto
the Lord; return unto his sanctuarie; serve hym and he shall
shew mercie unto you, to your sonnes, and doughters that be in
bondage: for he is pitifull and easie to be entreated."
see.
Thus far did Ezechias by lettres and messingers provoke the
people declined from God to repentance, not only in Juda where
THE APPELLATION.
489
he reigned laufull King, but also in Israel, subject then to an-
other King. And albeit that by some wicked men his mes- Nore.
singers were mocked, yet as they lacked not theyre just punish-
ment, (for within sixe yeares after Samaria was destroyed and
Israel led captive by Salmanazar), so did not the zelous King
Ezechias desist to prosecute his duetie in restoring the religion
to God's perfecte ordenance, removing all abominations.
2
maunded the
The same is to be read' of Josias, who did not only restore 2 Par. 34.
the religion, but did further distroy all monuments of idolatrie,
which of long tyme had remained. For it is written of him, 2 Reg. 23.
that after that the Boke of the Law was found, and that he had
asked counsel at the Prophetesse Hulda, he sente and gathered
all the elders of Juda and Jerusalem, and standing in the tem-
ple of the Lord, he made a covenant that all the people, from
the great to the small, should walk after the Lord, should ob-
serve his law, statutes, and testimonies, with all theyre heart.
and all theyre soule, and that they should ratifie and confirme
what soever was written in the Boke of God. He further com- The King com-
maunded Helkias the Hie preest, and the preestes of the in- Preestes.
feriour order, that they should carie furth of the temple of the
Lord all the vessels that were made to Baal, which he burnt
and did carie theire pouder to Bethel. He did further distroy
all monuments of idolatrie, yea, even those that had remained
from the dayes of Salomon. He did burn them, stampe them
to powder, whereof one part he scattered in the brooke³ Kidron,
and the other upon the sepulcres and graves of the idolaters,
whose bones he did burn upon the altars, where before they
made sacrifice, not only in Juda, but also in Bethel, where
Jeroboam had erected his idolatrie; yea he further proceded,
and did kyll the Preestes of the hie places, who were idolaters
and had deceaved the people: he did kyll them, I say, and did
burn theyre bones upon theyre owne altars, and so returned to
Jerusalem. This reformation made Josias, and for the same
obtained this testimonie of the Holie Ghost, that neither be-
In the orig.," red."
3 Ib. "broke."
2 Ib. "convenant."
490
THE APPELLATION.
2 Par. 32.
fore hym, neither after him, was there any such king, who re-
turned to God with his whole' soule, and with all his strengthe,
according to all the Law of Moses.
3
2
Of which histories it is evident, that the Reformation of reli-
gion in all points, togither with the punishement of false
teachers, doth appertaine to the power of the Civile Magistrate.
For what God required of them, his justice must require of
others, having the like charge and auctoritie: what he did ap-
prove in them, he can not but approve in all others, who with
like zeale and synceritie do interprise to purge the Lordes
temple and sanctuarie. What God required of them, it is be-
fore declared, to wit, that most diligently they should observe
his law, statutes, and ceremonies. And how acceptable were
theyre factes to God doth he himselfe witnesse. For to some
he gave most notable victories without the hande of man, and
in theyre most desperat daungers, did declare his especiall
favours towardes them by signes supernaturall: to others he so
established the kingdome, that theyre ennemies were compelled
to stoupe under theyre feete. And the names of all he hath
regestred not only in the boke of life, but also in the blessed
remembrance of all posterities sence theyre daies, which also
shall continue till the commyng of the Lord Jesus, who shall
rewarde with the crowne of immortalitie, not only them, but
also such as unfaynedly studie to do the will and to promote
the glorie of his hevenlie Father, in the middest of this cor-
rupted generation. In consideration whereof ought you, my
Lordes, all delay set apart, to provide for the reformation of
religion in your dominions and boundes, which now is so cor-
rupt, that no part of Christes institution remaineth in the
original puritie; and therefore of necessitie it is, that spedely
ye provide for reformation, or els ye declare your selves, not
only voyde of love towardes your subjects, but also to live with-
out care of your owne salvation, yea, without all feare and true
reverence of God. Two thinges perchance may move you to
'In the orig., "bole."
2 Ib. "somme."
3 Ib. "other."
THE APPELLATION.
491
is
of
esteme these histories, before brevely tuiched, to appertaine
nothing to you. Fyrst, because you are no Jewes but Gen-
tiles: and secondarely, because you are no kinges, but nobiles
in your realm. But be not deceaved, for neither of both can
excuse you in Goddes presence from doing your dutie, for it
a thing more then certein, that whatsoever God required
the Civile Magistrate in Israel or Juda concernyng the obser-
vation of true religion during the tyme of the Law, the same
doth he require of lawful Magistrates professing Christ Jesus
in the tyme of the Gospell, as the Holie Ghost hath taught us
by the mouth of David, saying, Psal. 2, "Be learned you that
judge the earth, kysse the Sonne, lest that the Lord waxe ang-
rie, and that yee perish from the way."
The factes of the
Juda do apper-
godlie Kings in
tain to the
Powers among
the Gentiles pro-
fessing Christ.
This admonition did not extend to the judges under the Law
only, but doth also include all such as be promoted to honours
in the tyme of the Gospell, when Christ Jesus doth reigne and
feight in his spirituall kyngdome, whose ennemies in that
Psalme be fyrst most sharply taxed, theyr furie expressed, and
vanitie mocked; and then are kings and judges, who think
themselves free from all law and obedience, commaunded to
repent theyre former blynde rage, and judges are charged to
be learned; and last are all commaunded to serve the Eternall
in feare, to rejoyce before hym in tremblyng, to kysse the
Sonne, that is, to geve unto hym most humble obedience, where-
of it is evident that the Rulers, Magistrats, and Judges, now in
Christes kingdome, are no lesse bound to obedience unto God,
then were those under the Law. And how is it possible that
any shall be obedient who dispise his religion, in which stand-
eth the chefe glorie that man can geve to God, and is a service
which God especially requireth of Kings and Rulers? Which
thing Saint Augustine plainely did note, writing to one Boni- Epist. 50.
facius, a man of warr, according to the same argument and
purpose, which I labour to persuade your Honours. For after
that he hath in that his epistle declared the difference betwixt
the heresie of the Donatists and Arrians, and hath somwhat
492
THE APPELLATION.
Advert.
NOTE WELL.
3
Augustine's
Wordes.
spoken of theyr crueltie, he sheweth the way how theyr furie
should and oght to be repressed, and that it is lawful for
the injustly afflicted to seke support and defence at godlie
Magistrates. For thus he writeth, "Either must the veritie
be kept close, or els must theyr crueltie be susteaned."
But if the veritie should be concealed, not only should none
be saved nor delyvered by such silence, but also shoulde many
be lost through theyr decept. But if by preaching of the veri-
tie theyr furie should be provoked more to rage, and by that
meanes yet some¹ were delyvered, and made stronge, yet should
feare hinder many weaklings to folowe the veritie, if theyr rage
be not stayed. In these fyrst wordes Augustine sheweth three
reasons, Why the afflicted Church in those daies called for the
help of the Emperour and of godlie Magistrates, against the
furie of the persecuters.
The fyrst, The veritie must be spoken, or ells mankind shall
perish in errour.
The second, The veritie being plainlie spoken, provoketh the
adversaries to rage.
And because that some did alledge, that rather we oght to
suffer all injurie, then to seke support by man, he addeth the
third reason, to witt, That many weak ones be not able to suf-
fer persecution and death for the truthes sake, to whome not
the lesse respect oght to be had, that they may be won from
errour, and so be brought to grater strength.
•
O that the Rulers of this age should ponder and wey the
reasons of this godly writer, and provid the remedie, which he
requyreth in these wordes following: "Now when the Church
was thus afflicted, yf any think, that rather they should have
sustayned all calamitie, then that the helpe of God should have
bene asked by Christian Emperours, he doth not well advert,
that of such negligence no good comptes or reasons could be
geven. For where such as would that no just lawes should be
made against theyre impietie, alledge that the Apostles soght
'In the orig., "some" is always printed "somme."
!
THE APPELLATION.
493
of Augustine.
oght Kinges to
no such thinges of the kinges of the earth, they do not consider
that then the tyme was other then it is now, and that all
things are done in theyr owne tyme. What Emperour then
beleved in Christ, that should serve hym in making lawes for
godlines against impietie?" While yet that saying of the Pro-
phet was complete, "Why hath nations raged, and people have
imagined vanitie? The Kinges of the earth have stand up, and
Princes have convented together against the Lord, and against
his annoynted;" that which is after said in the same Psalme
was not yet comme to passe :
"And now understand, O you
Kinges, be learned, you that judge the earth; serve the Lord
in fear, and rejoyce to hym with tremlinge." How do Kings Advert the mynd
serve the Lord in fear, but in punishing, and by a godlie seve-
ritie, forbidding those thinges which are done against the com-
maundement of the Lord? For otherwise doth he serve in so
far as he is man, otherwise in so far as he is king. In so far In two sortes
as he is man, he serveth hym by living faithfully; but because he serve God.
is also king, he serveth [by] establishing lawes that commaund
the thinges that be just, and that with a convenient rigour
forbyd thinges contrarie. As Ezechias served, distroying the
groves, the temples of idols, and the places which were buylded
against Goddes commaundement. So served also Josias doing
the same: so served the King of [the] Ninivites, compelling the
whole' citie to mitigate the Lord: so served Darius, geving in
the power of Daniel the idol to be broken, and his ennemies to
be cast to the lions: so served Nebucadnezer, by a terrible law,
forbidding all that were in his realme to blaspheme God.
Herein therefore do kinges serve the Lord in so far as they
are kings, when they do those things to serve hym which none
except kings be able to do. He further procedeth and con-
cludeth, that as, when wicked kings do reign, impietie can not
be brideled by lawes, but rather is tyrannie exercised under Othat the world
the title of the same; so is it a thing without all reason, that stand!
kinges professing the knowledge and honour of God, should
ડ
¹ In the orig., "hole.”"
2
2 Ib. "knolledge."
should under-
494
THE APPELLATION.
NOTE.
Esaie 49,
An Answer to
the Second
Objection.
not regard nor care who did defend, nor who did oppugne the
Church of God in theyr dominions.
By these wordes of this auncient and godlie writer, your
Honours may perceave what I require of you, to wit, to
represse the tyrannie of your Byshoppes, and to defend the
innocent professing the trueth. He did require of the Em-
perour and Kings of his daies professing Christ, and mani-
festly concludeth, that they can not serve Christ, except that
so they do. Let not your Byshoppes thinke that Augustine
speaketh for them, because he nameth the Church. Let
them read and understand, that Augustine writeth for that
Church which professeth the trueth, and doth suffer persecu-
tion for the defence of the same, which your Byshoppes do
not, but rather, with the Donatists and Arrians, do cruelly
persecute all such as boldly speak Christes eternall veritie,
to manifest theyre impietie and abomination. But thus much
we have of Augustine, that it appertaineth to the obedience.
and service which kinges owe to God, aswel now in the
tyme of the Gospell as before under the Law, to defende the
afflicted for matters of religion, and to represse the furie of the
persecutors by the rigour and severitie of godlie lawes. For
which cause, no doubt, doth Esaie the Prophete say, "That
Kinges should be norishers to the Church of God, that they
should abase their heades, and lovingly embrase the children
of God." And thus, I say, your Honours may evidently see,
that the same obedience doth God require of Rulers and Princes
in the tyme of the Gospell, he required in the tyme of the
Law.
Yf you do think, that the Reformation of religion, and defence
of the afflicted, doth not appertaine to you, because you are no
Kings, but Nobils and Estates of a Realme; in two thinges you
are deceaved; former, in that you do not advert that David
requireth aswell, that the Princes and Judges of the earth be
learned, and that they serve and fear God, as he requireth that
the Kings repent. Yf you therefore be Judges and Princes,
!
THE APPELLATION.
495
as no man can deny you to be, then by the playn wordes of
David, you are charged to be learned, to serve and fear God,
which ye can not do, if you despise the reformation of his reli-
gion: And thys is your fyrst errour. The second is, that ye
neither know your duetie, which ye owe to God, neither yet
your auctoritie, which of him ye have receaved, yf ye for
pleasure, or fear of any earthlie man, despise Goddes true reli-
gion, and contemne your brethren, that in his name cal for your
support. Your dutie is to hear the voyce of the Eternal your
God, and unfainedly to studie to folow his preceptes; who, as is
before said, of especiall mercie hath promoted you to honours
and dignitie. His chefe and principall precept is, that with
reverence ye receave and embrace his onlie beloved Sonne
Jesus; that ye promote, to the uttermost of your powers, his
true religion; and that ye defend your brethren and subjectes
whome he hath putt under your charge and care. Now if
your King be a man ignorant of God, ennemie to his true reli-
gion, blinded by superstition, and a persecuter of Christes
membres; shall yee be excused, if with silence yee passe over
his iniquitie? Be not deceaved, my Lordes, ye are placed in
auctoritie for an other purpose then to flatter your King in
his folie and blind rage; to witt, that as with your bodies,
strength, riches, and wisdome, ye are bound to assist and defend
him in all things, which by your advise he shall take in hand,
for God's glorie, and for the preservation of his commune-
wealth and subjects; so by your gravities, counsel, and admoni-
tion, yee are bound to correct and represse whatsoever ye
know him to attempt expressedly repugning to Goddes Word,
honour, and glorie, or what ye shall espie him to do, be it by
ignorance, or be it by malice, against his subjectes great or
small. Of which last part of your obedience, yf ye defraud
your King, ye commit against him no lesse treason, then yf ye
did extract from him your due and promised support, what
time by his ennemies injustly he wer pursued. But this part
of their duetie, I fear, do a small nomber of the Nobilitie of this
&
496
THE APPELLATION.
Jeremie 38.
age rightly consider; neither yet will they understand, that for
that purpose hath God promoted them. For now the com-
mune song of al men is, We must obey our Kinges, be they
good or be they bad; for God hath so commaunded. But
horrible shall the vengeance be, that shalbe powred furth
upon such blasphemers of God his holie name and ordinaunce.
For it is no lesse blasphemie to say, that God hath com-
maunded Kinges to be obeyed, when they commaund impie-
tie, then to say, that God by his precept is auctour and men-
tainer of all iniquitie. True it is, God hath commaunded
Kinges to be obeyed, but like true it is, that in things which
they commit against his glorie, or when cruelly without cause
they rage against theire brethren, the members of Christes
body, he hath commaunded no obedience, but rather he hath
approved, yea, and greatlie rewarded such as have opponed
themselves to theyre ungodly commaundementes and blind rage,
as in the example of the Three children, of Daniel, and Abde-
melech, it is evident. The Three children wold nether bowe nor
stoupe before the golden image at the commaundement of the
great King Nabuchadnezar. Daniel did openly pray, his win-
does being open, against the established law of Darius and of
his council: and Abdemelech feared not to enter in before the
presence of Zedechias, and boldly to defend the cause and
innocentie of Jeremie the Prophet, whome the King and his
Council' had condemned to deth. Everie one of these factes
should this day be judged foolishe by such as will not under-
stand what confession God doth require of his children, when
his veritie is oppugned, or his glorie called in doubt: such men,
I say, as prefer man to God, and thinges present to the heaven-
lie inheritance, should have judged everie one of these factes,
stubburn inobedience, foolishe presumption, and singularitie, or
elles bold controlinge of the King and his wise Council. But
how acceptable in God's presence was this resistance to the
ungodlie commaundements and determinations of theyr King,
¹ In the orig., "Council" is always printed "counsil.”
THE APPELLATION.
497
the end did witnes. For the Three children were delivered
from the fornace of fyer, and Daniel from the den of lions, to
the confusion of their ennemies, to the better instruction of the
ignorant kinges, and to the perpetuall comfort of Goddes afflict-
ed children. And Abdemelech, in the day of the Lordes visi-
tation, when the King and his Councill did drink the bitter
cupp of Goddes vengeance, did fynde his life for a praye, and Jerem. 39.
did not fall in the edge of the sword, when manie thousandes
did perishe. And this was signified unto him by the Prophet
himself at the commaundement of God, before that Jerusalem
was destroyed. The promesse and cause were recited unto
him in these wordes, "I will bring my wordes upon this citie
unto evill, and not unto good: but most assuredly I shal de-
liver thee, because thou hast trusted in me, sayeth the Lord.”
The trust and hope, which Abdemelech had in God, made him.
bold to oppone himselfe, being but one, to the King and to hist
hole Councill, who had condemned to death the Prophet,
whome his conscience did acknowledge to be innocent. For this
did he speak in the presence of the King sitting in the port
of Benjamin. My Lord the King," saith Abdemelech, "these
men do wickedly in all thinges that they have done to Jeremie
the Prophet."
6:
Advert and take hede, my Lordes, that the men, who
had condemned the Prophet, were the King, his Princes,
and Councill, and yet did one man accuse them all of iniqui-
tie, and did boldly speak in the defense of him of whose inno-
cencie he was persuaded. And the same, I say, is the duetie
of every man in his vocation, but chefely of the Nobilitie,
which is joyned with theyr Kinges, to bridel and represse
theyr folie and blind rage. Which thing if the Nobilitie
do not, neither yet labour to do, as they are traitours
to their kings; so do they provoke the wrath of God against
themselves and against the realme in which they abuse the
auctoritie, which they have receaved of God, to mentaine
vertue and to represse vice. For hereof I would your Honours
VOL. IV.
2 I
498
THE APPELLATION.
Deut. 12.
Deut. 13 & 27.
1
were most certainly persuaded, that God will neither excuse
Nobilitie nor People, but the Nobilitie least of al, that obey
and folow theyr Kinges in manifest iniquitie; but with the
same vengeance will God punishe the Prince, People, and No-
bilitie, conspiring togither against him and his holie ordenances;
as in the punishment taken upon Pharao, Israel, Juda, and
Babylon is evidently to be sene. For Pharao was not drowned
alone, but his captayns, chareotes, and greate armie drank the
same cup with him. The Kinges of Israel and Juda were not
punished without compagny; but with them were murthered
the councilers, theyre princes imprisoned, and their people
ledd captive. And why? because none was found so faithful
to God, that he durst enterprise to resist nor againstand the
manifest impietie of theyr Princes. And therefore was God's
wrath powred furth upon the one and the other. But the
more ample discourse of this argument I deffer to better op-
portunitie: onely at this tyme, I thoght expedient to admonysh
you, that before God it shall not excuse you to alledge, We
are no Kinges, and therefore neither can we reforme religion,
nor yet defend such as be persecuted. Consider, my Lordes,
that yee are powers ordened by God (as before is declared),
and therefore doth the reformation of religion, and the defense
of such as injustly are oppressed, appertaine to your charge and
care, which thinge shall the law of God, universally geven to
be kept of all men, most evidently declare; which is my last
and most assured reason, why, I say, yee oght to remove from
honours and to punish with death such as God hath condemn-
ed by his owne mouth. After that Moses had declared what
was true religion, to wit, to honor God as he commaunded,
adding nothing to his Worde, neither yet diminishinge any
thing from it; and after also that vehemently he had exhorted
the same law to be observed, he denounceth the punishment
against the transgressours in these wordes, "Yf thy brother,
sonne, doghter, wife, or neghbour, whome thou lovest as thyne
own life, solicitate thee secretly, saying, Let us go serve other
THE APPELLATION.
499
goddes, whome neither thou, nor thy fathers have knowen, con-
sent not to hym, hear hym not; let not thyne eye spare hym,
shew hym no indulgentie or favour, hide him not, but utterly
kill hym; let thy hand be the first upon hym, that he may be
slaine, and after the hande of the whole people." Of these
wordes of Moses are two things, apperteaning to our purpose,
to be noted: Former, that such as solicitate only to idolatrie
oght to be punished to death, without favour or respect of per-
For He that will not suffer man to spare his sonne, his
daughter, nor his wife, but straitly commaundeth punishment
to be taken upon the idolatours, (have they never so nie con-
junction with us,) will not wink at the idolatrie of others, of
what estate or condition so ever they be.
son.
Idolatrie oght
to be punished
without respect
of person.
If anie estate
claimed pri
might have
viledge, it was
the Prophetes.
sam
It is not unknowen, that the Prophetes had revelations of
God, which were not commune to the people; as Samuel had
the revelation, that Eli and his posteritie should be destroyed;
that Saul should first be King, and thereafter that he should
be rejected; that David should reign for him. Micheas' under- 1 Reg. 22.
3
1 Sam. 9, 15.
stode by vision that Achab should be killed in battaile against
the Sirians. Elias' saw that dogges should eat Jesabel in the 1 Reg. 21.
fortres of Jesrael. Eliseus did see hunger come upon Israel 2 Reg. 8.
by the space of seven yeares, Jeremie did foresee the destruc-
tion of Jerusalem and the tyme of their captivitie; and so di-
verse other Prophetes had diverse revelations of God, which
the people did not otherwise understand but by their affirma-
tion; and therefore in those dayes were the Prophetes named
Seears, because that God did open unto them that which was
hid from the multitude. Now, if anie man might have claimed
anie priviledge from the rigour of the law, or might have justi-
fied his fact, it should have bene the Prophete. For he might
have alledged for hymselfe his singular prerogative, that he had
above other men, to have Goddes will revealed unto hym by
vision or by dream, or that God had declared particularely
unto hym, that his pleasure was to be honoured in that maner,
1, 2, & 3, In our present version, Micaiah, Elijah, Elisha.
500
THE APPELLATION.
2 Par. 15.
in such a place, and by such meanes. But all such excuses
doth God remove, commaunding that the Prophete that shall
solicitate the people to serve strange goddes shall die the
death, notwitstanding that he alledge for hymselfe dream,
vision, or revelation. Yea, althogh he promisse miracles, and
also that such thinges as he promiseth come to passe; yet I
say, commaundeth God that no credit be geven to hym, but
that he die the death; because he teacheth apostasie, and de-
fection from God. Hereof your Honours may easely espie,
that none provoking the people to idolatrie oght to be exempted
from the punishment of death. For if neither that insepar-
able conjunction, which God hymselfe hath sanctified betwixt
man and wife; neither that unspeakable love grafted in na-
ture, which is betwixt the father and the sonne; neither yet
that reverence, which Goddes people oght to bear to the Pro-
phetes, can excuse anie man to spare the offendour, or to con-
ceale his offense; what excuse can man pretend, which God
will accept? Evident it is, that no estate, condition, nor ho-
nour, can exempt the idolatour from the handes of God, when
he shall call him to accomptes, or shall inflict punishment upon
him for his offence: how shall it then excuse the people, that
they according to Goddes commaundement punish not to
death such as shal solicitate or violently draw the people to
idolatrie?
And this is the fyrst, which I would your Honours should
note, of the former wordes, to witt, That no person is ex-
empted from punishment, if he can be manifestly convicted to
have provoked or led the people to idolatrie. And this is most
evidently declared in that solemned othe and convenante, which
Asa made with the people to serve God, and to mentaine his
religion, adding this penaltie to the transgressours of it; to
wit, "that whosoever should not seke the Lord God of Israel
should be kylled; were he greate, or were he small, were it man,
or were it woman." And of this othe was the Lorde compleased,
he was found of them, and gave them rest on everie parte, be-
!
THE APPELLATION.
501
cause they sought him with their whole heart, and did swear to
punish the offenders, according to the precept of his law, with-
out respect of persons. And this is it which, I say, I would
your Honours should note for the fyrst, That no idolatour can
be exempted from punishment by Goddes Law. The seconde
is, That the punishment of such crimes, as are idolatrie, blas-
phemie, and others, that tuche the Majestie of God, dothe not
appertaine to kinges and chefe rulers only, but also to the whole
bodie of that people, and to every membre of the same, accord-
ing to the vocation of everie man, and according to that possi-
bilitie and occasion which God doth minister to revenge the
injurie done against his glorie, what time that impietie is mani-
festly knowen. And that doth Moses more plainely speak in
these wordes: "Yf in anie of thy cities," saith he, "which the Deut. 13.
Lord thy God geveth unto thee to dwell in them, thou shalt hear
this brute: There are some men, the sonnes of Belial, passed
furthe from thee, and have solicited the citizens of theyr cities
by these wordes, Let us go and serve strange goddes which
you have not knowen; search and inquire diligently, and if it
be true that such abomination is done in the middest of thee,
thou shalt utterly stryke the inhabitants of that citie with the
sworde; thou shalt destroy it, and whatsoever is within it;
thou shalt gather the spoile of it in the middest of the market-
place; thou shalt burne that citie with fier, and the spoile of
it to the Lord thy God, that it may be a heap of stones for
ever; neither shall it be any more buylded. Let nothing of
that execration cleave to thy hand; that the Lord may turne
from the furie of his wrath, and be moved towerdes thee with
inward affection."
why everie man
bound to obey
in Israel was
Goddes com-
Plaine it is that Moses speaketh, nor geveth not charge to
Kinges, Rulers, and Judges only, but he commaundeth the
whole¹ bodie of the people, yea, and everie membre of the same maundement.
according to their possibilitie; and who dar be so impudent as
to denie this to be most reasonable and just? For seing that
In the orig. "whole" is uniformly printed "hole.”"
પ
502
THE APPELLATION.
Deut. 28 & 3).
Deut. 7.
God had delyvered the whole bodie from bondage, and to the
whole multitude had geven his law, and to the Twelve tribes had
he so distributed the inheritance of the land of Canaan, that
no familie could complaine that it was neglected; was not the
whole and everie membre addetted to confesse and acknow-
ledge the benefites of God? yea, had it not bene the part of
everie man to have studied to kepe the possession which he had
receaved? which thing God did plainely pronounce they should
not do, except that in their heartes they did sanctifie the Lord
God, that they embrased, and inviolably kept his religion esta-
blished. And finally, except they did cutt oute iniquitie from
amongest them, declaring themselves earnest ennemies to those
abominations which God declared hymselfe so vehemently to
hate, that fyrst he commaunded the whole inhabitants of that
countrie to be distroyed, and all monuments of their idolatrie
to be broken doune; and thereafter he also streatly com-
maundeth, that a citie declininge to idolatrie should fall in the
edge of the sworde, and that the whole spoile of the same should
be burned, no portion of it reserved. To the carnal man this
appear rigorous may appeare a rigorous and severe judgement, yea, it may
rather seme to be pronounced in a rage then in wisdome. For
what citie was ever yet, in which, to mannes judgement, were
not to be found manie innocent persons, as infants, children,
and somme simple and ignorant soules, who neither did nor
could consent to such impietie? And yet we fynd no exception,
but all are appointed to the cruel death. And as concernyng
the citie, and the spoile of the same, mannes reason can not
think, but that it might have bene better bestowed then to be
consumed with fier, and so to profitt no man. But in such
cases will God that all creatures stoupe, cover their faces, and
desist from reasonyng, when commaundement is geven to exe-
cute his judgement. Albeit I could adduce diverse causes of
such severitie, yet will I search none other then the Holie
Ghost hath assigned. Fyrst, that all Israel, hearing the judge-
ment, should fear to commit the like abomination. And second-
Godd's judge-
ments to the
carnall man
THE APPELLATION.
503
of a small num-
wrath kindled
against the mul-
punishing the
arely, that the Lord might turn from the furie of his anger,
might be moved towerdes the people with inward affection, be
mercifull unto them, and multiplie them, according to his othe
made unto theire fathers. Which reasons, as they are suffi-
cient in Goddes children to correct the murmuring of the
grudging fleshe; so oght they to provoke everie man, as before
I have said, to declare hymselfe ennemie to that which so
highly provoketh the wrath of God against the whole people.
For where Moses saith, "Let the citie be burned, and let no
part of the spoile cleave to thy hand; that the Lord may
return from the furie of his wrath," &c., He plainely doth For the idolatrie
signifie, that by the defection and idolatrie of a few, Goddes ber is Goddes
wrath is kyndled against the whole, which is never quenched titude not
till such punishement be taken upon the offenders; that offendours.
whatsoever served them in their idolatrie be broght to de-
struction, because that it is execrable and accursed before
God; and therefore he will not that it be reserved for anie
use of his people. I am not ignorant that this law was not
put in execution, as God commaunded. But what did thereof
insue and folow, histories declare; to witt, plage after plage,
till Israel and Juda were led in captivitie, as the bokes of
Kings do witnesse. The consideration whereof maketh me
more bold to affirm, that it is the duetie of everie man, that
list to escape the plage and punishement of God, to declare
hymselfe ennemie to idolatrie, not only in heart, hating the
same, but also in externall gesture, declaring that he lament-
eth, yf he can do no more, for such abominations. Which Ezech. 9.
thing was shewed to the Prophete Ezechiel, what tyme he gave
hym to understand why he would destroy Juda with Israel;
and that he would remove his glorie from the Temple and place Ezech. 8 & 9.
that he had chosen, and so power furth his wrathe and indig-
nation upon the citie, that was full of blood and apostasie,
which became so impudent, that it durst be bold to say, "The
Lord hath left the earth, and seeth not." At this tyme, I say,
the Lord revealed in vision to his Prophete, who they were,
504
THE APPELLATION.
Nore.
An Answer to
an Objection.
that should fynd favour in that miserable destruction; to witt,
"those that did murne and lament for all the abominations done
in the citie, in whose foreheades did God commaund to print
and seal Tau," to the end that the destroyer, who was com-
maunded to stryke the rest without mercie, should not hurt
them in whome that signe was found. Of these premisses,
I suppose it be evident, that the punishment of idolatrie doth
not appertaine to kinges only, but also to the whole people, yea,
to everie membre of the same, according to his possibilitie.
For that is a thing most assured, that no man can murne,
lament, and bewaile for those thinges which he will not remove
to the uttermost of his power. Yf this be required of the whole
people, and of everie man in his vocation, what shall be re-
quired of you, my Lordes, whome God hath raised upp to be
Princes and Rulers above your brethren, whose handes he hath
armed with the sword of his justice? yea, whome he hath ap-
pointed to be as bridels, to represse the rage and insolencie of
your Kinges, whensoever they pretend manifestly to transgresse
Goddes blessed ordenance?
Yf any think that this my affirmation, tuchinge the punish-
ment of idolaters, be contrarie to the practise of the Apostles,
who, fynding the Gentiles in idolatrie, did call them to re-
pentance, requiring no such punishment; lett the same man
Why no law was understand, that the Gentiles, before the preaching of Christ,
being Idolaters. lived, as the Apostle speaketh, without God in the world,
executed against
the Gentiles,
drowned in idolatrie, according to the blindnes and ignor-
ance in which then they were holden, as a prophane nation,
whome God had never openly avowed to be his people, had
never receaved in his houshold, neither geven unto them
lawes to be kept in religion nor politie: and therefore did
not his Holie Ghost, calling them to repentance, require
of them anie corporall punishment, according to the rigour of
1 So in the original edition.-In our
present version the words are, "and
set a mark upon the foreheads of the
men that sigh and cry for all the
abominations that be done in the
midst thereof."
THE APPELLATION.
505
the law, unto the which they were never subjects, as they
that were strangers from the communewelth of Israel. But Ephe. 2.
if anie think, that after that the Gentiles were called from
theyr vaine conversation, and by embrasing Christ Jesus were
receaved in the nombre of Abraham's children, and so made
one people with the Jewes, beleving; yf anie think, I say, that
then they were not bounde to the same obedience which God
required of his people Israel, what tyme he confirmed his leage
and covenante with them, the same man appeareth to make
Christ inferiour to Moses, and contrarious to the law of his
heavenlie Father. For if the contempt or transgression of
Moses' law was worthie of death, what should we judge the
contempt of Christes ordenance to be?-I mean after they be
once received. And if Christ be not commed to dissolve, but
to fulfill the law of his heavenlie Father, shall the libertie of
his Gospell be an occasion that the especiall glorie of his Fa-
ther be troden under foote, and regarded of no man? God for-
bid. The especial glorie of God is, that such as professe them The especiall
to be his people should harken to his voice; and amongest all God requireth of
the voices of God revealed to the world, tuching punishment of 1 Sam 15.
vices, is none more evident, neither more severe, then is that
which is pronounced against idolatrie, the teachers and men-
tainers of the same. And therefore I fear not to affirm, that
the Gentiles (I mean everie citie, realme, province, or nation
amongest the Gentiles, embrasing Christ Jesus and his true
religion) be bound to the same leage and covenant that God
made with his people Israel, what tyme he promised to roote
owt the nations before them, in these wordes:
honour which
his people.
"Beware that thou make anie covenante' with the inhabi- Exod. 34.
tantes of the land to the which thou commest, leste perchance
that this come in ruin, (that is, be destruction to thee); but
thou shalt destroy theyr alters, break their idols, and cutt
doune their groves. Fear no strange goddes, worship them
not, neither yet make you sacrifice to them. But the Lord,
¹ In the orig. always printed "covenante,” or convenante."
506
THE APPELLATION.
1
who in his great power and owtstretched arme hath broght
you owt of the land of Egypt, shall you fear; hym shall you
honour; hym shall you worship; to hym shall you make sacri-
fice; his statutes, judgements, lawes, and commaundementes
you shall kepe and observe. This is the covenante which I
have made with you, saith the Eternall, forget it not; neither
yet fear ye other goddes, but fear you the Lord your God, and
he shall deliver you from the handes of all your ennemies."
To this same law, I say, and covenante are the Gentiles no
lesse bounde, then somtyme were the Jewes, whensoever God
doth illuminate the eyes of anie multitude, province, people, or
citie, and putteth the sworde in their own hand to remove such
enormities from amongest them, as before God they know to
be abominable. Then, I say, are they no lesse bound to purge
theyr dominions, cities, and countries from idolatrie, then were
the Israelites, what tyme they receaved the possession of the
land of Canaan. And moreover, I say, if any go about to erect
and set up idolatrie, or to teach defection from God, after that
the veritie hath bene receaved and approved, that then, not
only the Magistrates, to whom the sword is committed, but also
the People, are bound, by that othe which they have made to
God, to revenge to the uttermost of their power the injurie
done against his Majestie. In universal defections, and in a
general revolt, such as was in Israel after Jeroboam, there is a
diverse consideration. For then, because the whole people were
together conspired against God, there could none be found that
woulde execute the punishement which God had commaunded,
till God raised up Jehu, whom he had appointed for that pur-
pose.
And the same is to be considered in all other general
defections, suche as this day be in the Papistrie, where all are
blinded, and all are declined from God, and that of longe con-
tinuance, so that no ordinarie justice can be executed, but the
punishment must be reserved to God, and unto such meanes as
he shall appoint. But I do speak of such a nombre, as, after
they have receaved Goddes perfect religion, do boldly professe
THE APPELLATION
507
say,
the same, notwithstanding that some, or the most part, fal
back, (as of late daies was in England): unto such a nombre,
I it is laufull to punish the idolatours with death, if by
anie meanes God geve them the power. For so did Josua and
Israel determine to have done against the children of Ruben;
Gad, and Manasses, for their suspected apostasie and defection
from God. And the whole tribes did in verie dede execute that
sharpe judgement against the tribe of Benjamin, for a lesse
offence then for idolatrie. And the same oght to be done
whersoever Christ Jesus and his Evangill is so receaved in any
realme, province, or citie, that the Magistrates and people have
solemnely avowed and promised to defend the same, as under
King Edward of late dayes was done in England. In such
places, I say, it is not only lawful to punish to the death such
as labour to subvert the true Religion, but the Magistrates and
people are bound so to do, onles they wil provoke the wrath of
God against themselves. And therfor I fear not to affirm,
that it had bene the dutie of the Nobilitie, Judges, Rulers, and
People of England, not only to have resisted and againstanded
Marie, that Jesabel, whome they call their Queen, but also to
have punished her to the death, with all the sort of her idola-
trous Preestes, together with all such as should have assisted
her, what tyme that shee and they openly began to suppresse
Christes Evangil, to shed the blood of the saincts of God, and
to erect that most divellish idolatrie, the Papistical abomina-
tions, and his usurped tyrannie, which ones' most justly by com-
mune othe was banished from that realme.
But becaus I can not at this present discusse this argu-
ment, as it appertaineth, I am compelled to omitt it to better
opportunitie; and so returning to your Honours, I say, that
if ye confesse your selves baptised in the Lord Jesus, of
necessitie ye must confesse that the care of his religion doth
appertaine to your charge. And if ye know that in your
handes God hath put the sworde for the causes above ex-
"Ones," once.
508
THE APPELLATION.
pressed, then can ye not denie, but that the punishment of
obstinate and malepert idolatours, (such as all your Bishoppes
be) doth appertaine to your office, yf after admonition they
continew obstinat. I am not ignorant what be the vaine de-
fenses of your proude Prelates. They claime first a prero-
gative and priviledge that they are exempted, and that by
consent of Councils and Emperours, from all jurisdiction of
the Temporaltie. And secondarely, when they are convicted of
manifest impieties, abuses, and enormities, aswell in their ma-
ners as in religion, neither fear nor shame they to affirme, that
thinges so longe established can not suddenly be reformed,
althogh they be corrupted, but with processe of tyme they pro-
misse to take order. But in few wordes I answer, that no
priviledge graunted against the ordenance and statutes of God
is to be observed, althogh all Councils and men in the earth
have appointed the same: But against Goddes ordenance it
is, that idolatours, murtherours, fals teachers, and blasphemers
shall be exempted from punishement, as before is declared, and
therefore in vain it is that they claym for priviledge, when that
God sayeth, "The murtherer shalt thou rive from my altar,
that he may die the death." And as to the order and refor-
mation which they promisse, that is to be loked or hoped for
when Satan, whose children and slaves they are, can change
his nature. This answer I doubt not shall suffice the sober
and godlie Reader. But yet to the end that they may further
see their own confusion, and that your Honours may better
understand what ye oght to do in so manifest a corruption and
defection from God, I aske of themselves, What assurance they
have for this their immunitie, exemption, or priviledge? who
is the auctour of it? and what frute it hath produced? And
fyrst I say, that of God they have no assurance, neither yet can
viledge graunted he be proved to be auctour of anie suche priviledge. But the
Byshoppes, that contrarie is easie to be seen. For God in establishing his
from the power of orders in Israel, did so subject Aaron (in his preesthode being
the figure of Christ) to Moses. that he feared not to call him
God Is not auc-
tour of anie pri-
to Papistical
they be exempted
the Civile sword.
THE APPELLATION.
509
in judgement, and to constrain hym to give accomptes of his
wicked dede in consenting to idolatrie, as the historie doth
plainely witnesse. For thus it is written:
“Then Moses toke the calf which they had made, and burn- Exod. 32.
ed it with fier, and did grind it to powder, and scattering it in
the water, gave it to drink to the children of Israel;" declaring
herebie the vanitie of their idol, and the abomination of the
same; and thereafter, "Moses said to Aaron, What hath this
people done to thee, that thou shouldest bring upon it so great
a syn?"
Thus, I say, doth Moses call and accuse Aaron of the de-
struction of the whole people; and yet he perfectly understode,
that God had appointed hym to be the High Preest, that he
should bear upon his shoulders and upon his breast the names
of the twelve tribes of Israel, for whome he was appointed to
make sacrifice, praiers, and supplications. He knew his dig-
nitie was so great, that only he might entre within the most
holie place: but neither could his office nor dignitie exempt
hym from judgement when he had offended. Yf any object,
Aaron at that tyme was not anointed, and therefore was he
subject to Moses; I have answered, that Moses, being taught
by the mouth of God, did perfectly understand to what dignitie
Aaron was appointed, and yet he feared not to call hym in
judgement, and to compell hym to make answer for his wicked
fact. But if this answer doth not suffice, yet shall the Holie
Ghost witnesse further in the matter. Salomon removed from
honour Abiather being the High Preeste, and commaunded
him to cease from all function, and to live as a private man.
Now if the unction did exempt the Preest from jurisdiction
of the Civile Magistrate, Salomon did offend, and injured
Abiathar: for he was anoynted, and had caried the ark
before David. But God doth not reprove the fact of Salomon,
neither yet doth Abiather claime anie prerogative by the
reason of his office, but rather doth the Holie Ghost approve
the fact of Salomon, sayinge, “Salomon ejected furth Abia-
The dignitie of
exempt him from
Aaron did not
judgement.
510
THE APPELLATION.
1 Regum. 2.
1 Sam. 3.
NOTE WELL,
Gal. 4.
1 Tim. 3.
Mat, 17.
1 Pet. 2.
Act, 4 & 5.
thar that he should not be the Preest of Lord; that the
Word of the Lord might be performed, which he spake upon
the house of Eli.”
•
And Abiathar did think that he obtained great favour, in
that he did escape the present death, which by his conspiracie
he had deserved. Yf anie yet reason, that Abiathar was no
otherwise subject to the judgement of the King, but as he was
appointed to be the executour of that sentence which God be-
fore had pronounced; as I will not greatly denie that reason,
so require I, that everie man consider, that the same God who
pronounced sentence against Eli and his house, hath pro-
nounced also, that idolaters, hooremongers, murtherers, and
blasphemers, shall neither have portion in the kingdome of
God, neither oght to be permitted to bear anie rule in his
Church and congregation. Now if the unction and office'saved
not Abiathar, because that Goddes sentence must nedes be
performed, can anie priviledge graunted by man be a buckler
to malefactours, that they shall not be subject to the punish-
mentes pronounced by God? I think no man will be so fool-
ishe as so to affirm. For a thing more then evident it is, that
the whole Preesthode in the tyme of the Law was bound to
give obedience to the Civile powers; and if anie membre of the
same was founde criminal, the same was subject to the punishe-
ment of the sworde, which God had put in the hand of the
Magistrate. And this ordenance of his Father did not Christ
disanul, but rather did confirme the same, commaunding tri-
bute to be payed for hymselfe and for Peter; who perfectly
knowing the mynd of his Maister, thus writeth in his Epistle,
"Submit your selves to all maner ordenance of man (he
excepteth such as be expressely repugnyng to Goddes com-
maundement) for the Lordes sake; whether it be to King, as to
the chefe head, or unto Rulers, as unto them that are sent by
hym for punishement of evill doers, and for the praise of them
that do well."
The same doth the Apostle Saint Paule most plainely com-
THE APPELLATION.
511
maund in these wordes, "Let everie soule be subject to the Rom. 13.
superiour powers."
upon the 13. to
Which places make evident, that neither Christ, neither his
Apostles, hath geven any assurance of this immunitie and pri-
viledge, which men of Church (as they wilbe termed) do this
day claime. Yea, it was a thing unknowen to the primitive
Churche many years after the daies of the Apostles. For
Chrysostome, who served in the Churche at Constantinople, Chrysostome
foure hundreth years after Christes ascension, and after that the Rom.
corruption was greatlie increased, doth yet thus write upon the
forsayd wordes of the Apostle: "This precept (saieth he) doth Let Papistes
not appertaine to such as be called Seculars onlie, but even
to those that be Preestes and religious men." And after he
addeth, "Whether thou be Apostle, Evangelist, Prophete,
or whosoever thou be, thou canst not be exempted from this
subjection."
Hereof it is playn that Chrysostome did not understand that
God had exempted any person from obedience and subjection
of the Civile power; neither yet that he was auctour of such
exemption and priviledge, as Papistes do this day claime. And
the same was the judgement and uniforme doctrine of the pri-
mative Church many years after Christe. Your Honours do
wonder, I doubt not, from what, fontaine then did this theyr
immunitie, as they terme it, and singular priviledge spring. I
shall shortly touch that, which is evident in their own law and
histories.
answer Chrysos-
tome.
When the Byshoppes of Rome, the verie Antichrists, had,
partly by fraud and partly by violence, usurped the superio-
ritie of some places in Italie, and most injustly had spoiled
the Emperours of their rentes and possessions, and had also
murthered some of their officers, as histories do witnesse, Lett theyr owne
then began Pope after Pope to practise and devise how they nesse.
should be exempted from judgement of Princes, and from the
equitie of lawes; and in this poynt they were most vigilant, till
at length iniquitie did so prevaile in theyr handes, according
histories wit-
512
THE APPELLATION.
#
The mouthe of
the beast speak-
inge great
thinges.
Distin, 9,
Ques. 3.
Theyre lawes do
witnesse.
Dist. 19.
Cap. de Trans-
latione, Titul. 7.
Distinc. 40.
·
as Daniel had before prophesied of them, that this sentence
was pronounced "Neither by the Emperour, neither by the
Clergie, neither yet by the People, shall the judge be judged."
"God will (saieth Symmachus) that the causes of others be de-
termined by men; but without all question, he hath reserved
the Byshop of this seat (understanding Rome) to his own
judgement."
And hereof diverse Popes and expositours of their lawes -
would seme to geve reasons. For, saieth Agatho, “All the
preceptes of the Apostolik seat are assured, as by the voice of
God himself."
The auctour of the glose upon their Canon affirmeth, That if
all the world should pronounce sentence against the Pope, yet
should his sentence prevaile. For saieth he, "The Pope hath
a heavenlie will, and therefore he may chaunge the nature
of thinges; he may apply the substance of one thing to an-
other, and of nothing he may make somwhat; and that sen-
tence which was nothing, that is, by his mynd fals and injust,
he may make somewhat that is true and just. For (saieth he)
in all thinges that please hym, his will is for reason; neither
is there any man that may aske of hym, Why doest thou so?
For he may dispens above the law, and of injustice he may
make justice: For he hath the fulnes of all power."
And manie other most blasphemous sentences did they pro-
nounce, every one after other, which for shortnes sake I omitt,
till at the end they obtained this most horrible Decree: That
albeit in life and conversation they were so wicked and detest-
able, that not only they condemned themselves, but that also
they drew to hell and perdition manie thousandes with them;
yet that none should presume to reprehend or rebuke them.
Note the equitie This being established for the head, (albeit not without some.
of this com-
maundement.
contradiction, for some Emperours did require due obedience
of them, as Goddes Word commaunded, and auncient Byshoppes
had geven before to Emperours, and to their lawes; but Satan
so prevailed in his sute before the blynd world, that the
THE APPELLATION.
513
former sentences were confirmed, which power being graunted
to the head), then began provision to be made for the rest of
the membres in all realmes and countries where they made
residence. The frute whereof we see to be this, that none of
that pestilent generation (I mean the vermine of the Papistical
order) will be subject to anie Civile Magistrate, how enormous
that ever his crime be, but will be reserved to their own Orde-
narie,' as they terme it. And what frutes have hereof ensued,
be the world never so blynd, it can not but witnesse. For how
their head, that Roman Antichrist, hath bene occupied ever
sence the graunting of such priviledges, histories do witnesse,
and of late the most part of Europa subject to the plage of
God, to fier and sworde, by his procurement hath felt, and
this day doth fele. The pride, ambition, envie, excesse, fraude,
spoile, oppression, murther, filthie life, and incest, that is used
and mentained amongest that rabble of preestes, freers, monkes,
channons, byshoppes, and cardinalls, can not be expressed. I
fear not to affirme, neither doubt I to prove, that the Papisti- The matter is
call church is further degenerate from the puretie of Christes dent.
doctrine, from the footesteppes of the Apostles, and from the
maners of the Primative church, then was the church of the
Jewes from Goddes holie statutes, what time it did crucifie
Christ Jesus, the onlie Messias, and most cruelly persecute his
Apostles. And yet will our Papistes claime theyr priviledges
and auncient liberties, which if you graunt unto them, my Whosoever
Lordes, ye shall assuredly drink the cupp of Goddes vengeance priviledges of
with them, and shalbe reputed before his presence compagnions
of theves and mentainers of murtherers, as is before declared:
For theyr immunitie and priviledge, whereof so greatly they
bost, is nothing els, but as if theves, murtherers, or briggandes
should conspire amongest themselves, that they would never
answer in judgement before anie laufull Magistrate, to the end
that their theft and murther should not be punished; even
"Ordinarie,” the established Judge
of Ecclesiastical causes; one who has
VOL. IV.
ordinary or immediate jurisdiction in
matters Ecclesiastical.
2 K
more then evi-
mentaineth the
Papists, shall
drink the cupp
geance with
of God's ven-
514
THE APPELLATION.
such, I say, is their wicked priviledge, which neither they have.
of God the Father, neither of Christ Jesus, who hathe re-
vealed his Father's will to the world, neither yet of the Apos-
tles nor Primative churche, as before is declared: But it is a
thinge conspired amongest themselves, to the end that their
iniquitie, detestable life, and tyrannie, shall neither be repressed
nor reformed. And if they object, that godlie Emperours did
graunt and confirme the same; I answer, that the godlines of
no man is or can be of sufficient auctoritie to justifie a fool-
ishe and ungodlie fact, such I mean as God hath not alowed by
his Worde. For Abraham was a godlie man, but the deniall
of his wife was such a fact as no godlie man oght to imitate:
the same might I shew of David, Ezechias, and Josias, unto
whom I think no man of judgement will prefer anie Emperour
sence Christ, in holines and wisdome; and yet are not all theyr
factes, no even such as they appeared to have done for good
causes, to be approved nor folowed. And therefore, I say, as
errour and ignorance remayn allwaies with the most perfect
man in this life, so must their workes be examined by another
rule then by their own holines, if they shall be approved. But
if this answer doth not suffice, then will I answer more shortly,
that no godlie Emperour sence Christes ascension hath graunt-
ed anie such priviledge to anie such Churche or person, as they,
the whole generation of Papistes, be at this day. I am not
ignorant, that some Emperours of a certain zeale, and for
some considerations, graunted liberties to the true Church,
afflicted for theyr mentainance against tyrants; but what serv-
eth this for the defence of theyr tyrannie? Yf the law must
be understanded according to the mynd of the lawgever, then
must they fyrst prove themselves Christes true and afflicted
Churche, before they can claime anie priviledge to appertaine
to them; for only to that Churche were the priviledges
graunted. It will not be their glorious titles, neither yet the
longe possession of the name, that can prevaile in this so
weghtie a cause; for all those had the Churche of Jerusalem,
THE APPELLATION.
515
We
which did crucifie Christ and did condemne his doctrine.
offer to prove by theyr frutes and tyrannie, by the Prophetes,
and playn Scriptures of God, what trees and generation they
be, to witt, unfrutefull and rotton, apt for nothing but to be
cutt and cast in hell fier; yea, that they are the very kingdome
of Antichrist, of whome we are commaunded to beware. And
therefore, my Lordes, to return to you, seing that God hath
armed your handes with the sworde of justice; seing that his
law most streatly commaundeth idolaters and fals prophetes to
be punished with death; and that you be placed above your
subjects to reigne as fathers over theyr children; and further,
seing that not only I, but with me manie thousand famous,
godlie, and learned persons, accuse your Byshoppes and the
whole rabble of the Papistical Clergie, of idolatrie, of murther,
and of blasphemie against God committed: it appertaineth to
your Honours to be vigilant and carefull in so weghtie a mat-
ter. The question is not of earthly substance, but of the glorie
of God, and of the salvation of your selves, and of your brethren
subject to your charge; in which if you, after this playne admo-
nition, be negligent, there resteth no excuse by reason of ignor-
ance. For, in the name of God, I require of you, that the cause
of religion may be tried in your presence by the playne and
simple Worde of God; that your Byshoppes be compelled to
desist from theyre tyrannie; that they be compelled to make
answer for the neglecting of their office, for the substance of
the poore, which unjustly they usurpe and prodigally they do
spend; but principally for the false and deceavable doctrine
which is taught and defended by theyr fals prophetes, flatter-
ing freers, and other such venemous locustes: Which thing if
with single eyes ye do, (preferring Goddes glorie and the sal-
vation of your brethren to all worldlie commoditie), then shall
the same God, who solemnly doth pronounce to honour those
that do honour hym, powre his benedictions plentifully upon
you, he shall be your buckler, protection, and captayne, and
shall represse by his strength and wisdome whatsoever Satan
516
THE APPELLATION.
Deu. 28.
Levit. 26.
Esa. 27 & 30.
by his suppostes shall imagine against you. I am not ignorant
that great troubles shall ensue your enterprise; for Satan will
not be expelled from the possession of his usurped kingdome
without resistance. But if you, as is said, preferring Goddes
glorie to your own lives, unfeanedly seke and studie to obey his
blessed will, then shall your deliverance be such, as evidently it
shall be knowen, that the angels of the Eternall do watche, make
warr, and feght for those that unfeynedly fear the Lord. But
if you refuse this my most reasonable and just Petition, what
defence that ever you appeare to have before men, then shall
God (whome in me you contemne) refuse you. He shall poure
furthe contempt upon you, and upon your posteritie after you.
The spirit of boldnes and wisdome shall be taken from you,
your ennemies shall reign, and you shall die in bondage; yea,
God shall cutt doune the unfrutefull trees, when they do ap-
peare most beautifully to florish, and shall so burn the roote,
that after of you shall neither twigge nor branch againe spring
to glorie. Hereof I nede not to adduce unto you examples
from the former ages, and auncient histories: For your bre-
thren, the Nobilitie of England, are a mirrour and glasse in
the which ye may beholde Goddes just punishment. For as
they have refused him and his Evangel, which ones in mouth
they did professe, so hath he refused them, and hath taken
from them the spirit of wisdome, boldenes, and of counsel.
They see and fele theyr owne miserie, and yet they have no
grace to avoid it: they hate the bondage of strangers, the
pride of preestes, and the monstriferous empire of a wicked
Woman, and yet are they compelled to bowe their neckes to the
yock of the Devill, to obey whatsoever the proude Spaniards.
and wicked Jesabel list to commaund; and finally, to stand
like slaves, with capp in hand, till the servantes of Satan, the
shaven sort, call them to counsel. This frute do they reape and
gather of their former rebellion and unfaithfulnes towardes
God; they are left confused in their owne counsels.
whome, in his membres, for the pleasure of a wicked woman,
He
THE APPELLATION.
517
and Scotland
they have exiled, persecuted, and blasphemed, doth now laugh
them to skorn; suffereth them to be pyned in bondage of most
wicked men; and finally, shall adjudge them to the fier ever-
lasting, except that spedely and openly they repent theyr hor-
rible treason, which against God, against his Sonne Christ
Jesus, and against the libertie of their owne native Realme they
have committed. The same plages shall fall upon you, be you
assured, if ye refuse the defence of his servantes that call for
your support. My words are sharpe, but consider, my Lords,
that they are not mine, but that they are the threatnynges of
the Omnipotent, who assuredly will performe the voices of his
Prophetes, how that ever carnall men despise his admonitions.
The sworde of Goddes wrath is alredie drawen, which of neces- Lett England
sitie must nedes stryke, when grace offred is obstinatly refused. both advert.
You have bene long in bondage of the Devil; blyndnes, errour,
and idolatrie prevailing against the simple trueth of God in
that your realme, in which God hath made you Princes and
Rulers. But now doth God of his great mercie call you to God calleth to
repentance, before he powre furth the uttermost of his ven- before he strike
geance: he crieth to your eares that your religion is nothing pleasure.
but idolatrie; he accuseth you of the blood of his saincts, which
hath bene shed by your permission, assistance, and powers:
for the tyrannie of those raging beastes should have no force, Papistes had no
if by your strength they were not mentained. Of those horri- did not mentain
ble crimes doth now God accuse you, not of purpose to con-
demne you, but mercifully to absolve and pardon you, as som-
tyme he did those whom Peter accused to have killed the Sonne Act. 2.
of God; so that ye be not of mind nor purpose to justifie your
former iniquitie.
Iniquitie I call not only the crimes and offenses, which have
bene and yet remaine in your maners and lives, but that also
which appeareth before men most holie, with hassard of my life
I offre to prove abomination before God; that is, your whole
religion to be so corrupt and vaine, that no true servante of
God can communicate with it, because that in so doing,
repentance
in his hote dis-
force yf Princes
them.
No true servant
of God may com-
municate with
the Papistical
he religion.
518
THE APPELLATION.
An Answer to
the old Objection,
oght not to be
hard.
1 Reg. 18.
should manifestly denie Christ Jesus and his eternal veritie.
I know that your byshoppes, accompained with the swarme of
the Papistical vermine, shal crie, "A damned heretik oght not
to be heard." But reniembre, my Lords, what in the beginning
that an Ileretik I have protested, upon which ground I continually stand, to
witt, that I am no heretike nor deceavable teacher, but the
servante of Christ Jesus, a preacher of his infallible Veritie,
innocent in all that they can lay to my charge concerning my
doctrine, and that therefore by them, being ennemies to Christ,
I am injustly damned. From which cruell Sentence I have
Appealed, and do appeal, as before mention is made; in the
meantyme most humbly requiring your Honours to take me in
your protection, to be auditours of my just defenses, graunting
unto me the same libertie which Achab, a wicked king, and
Israel, at that tyme a blynded people, granted to Helias in the
like case: That is, that your Byshoppes and the whole rabble of
your Clergie may be called before you, and before that people
whome they have deceaved; that I be not condemned by mul-
titude, by custome, by auctoritie or law divised by man, but
that God hymself may be judge betwixt me and my adversa-
ries. Let God, I say, speak by his Law, by his Prophetes, by
Christ Jesus, or by his Apostles, and so let hym pronounce
what religion he approveth; and then be my ennemies never
so manie, and appeare they never so stronge and so learned,
no more do I feare victorie then did Helias, being but one man
ouching Coun- against the multitude of Baales preestes. And if they think
to have advantage by theyre councils and doctours, this I fur-
ther offer, to admit the one and the other as witnesses in all
matters debateable; three thinges (which justly can not be
denied) being granted unto me: First, That the most auncient
Councils nighest to the Primitive church, in which the learned
and godlie Fathers did examine all matters by Goddes Word,
may be holden of most auctoritie. Secondarely, That no deter-
mination of councils nor man be admitted against the plaine
veritie of Goddes Word, nor against the determination of those
ils and Doctours.
THE APPELLATION.
519
Retract.
foure chefe Councils, whose auctoritie hath bene and is holden
by them equal with the auctoritie of the foure Evangelistes.
And last, That to no Doctour be geven greater auctoritie then
Augustine requireth to be geven to his writinges: to witt, if he in Prologo
plainely prove not his affirmation by God's infallible Worde,
that then his sentence be rejected, and imputed to the errour
of a man. These thinges graunted and admitted, I shall no
more refuse the testimonies of Councils and Doctours then shall
my adversaries. But and if they will justifie those Councils
which mentaine theyr pride and usurped auctoritie, and will
reject those which plainly have condemned all such tyrannie,
negligence, and wicked life, as Byshoppes now do use; and if
further, they will snatche a doubtfull sentence of a Doctour,
and refuse his mynd when he speaketh plainly, then will I say,
that all man' is a lyer, that credit ought not to be geven to
an unconstant witnes, and that no Councils oght to prevaile
nor be admitted against the sentence which God hath pro-
nounced.
And thus, my Lordes, in a few wordes to conclude, I have
offred unto you a triall of my innocencie: I have declared
unto you what God requireth of you, being placed above his
people as Rulers and Princes: I have offred unto you, and to
the inhabitants of the realme, the veritie of Christ Jesus; and
with the hasard of my life, I presently offer to prove the reli-
gion, which amongest you is mentained by fier and sworde, to
be fals, damnable, and diabolicall. Which thinges if ye refuse,
defending tyrantes in their tyrannie, then dar I not flatter; but
as it was commaunded to Ezechiel boldly to proclaime, so must Eze. 33.
I crie to you, "that you shall perishe in your iniquitie," that the
Lord Jesus shall refuse so manie of you as maliciously with-
stand his eternall veritie; and in the day of his apparition, Mat. 24 & 25.
when all flesh shall appear before hym, that He shall repell you.
from his compagnie, and shall commaund you to the fier whiche
never shalbe quenched; and then neither shall the multitude t. 25.
1 "All man," every man.
Dani. 12.
520
THE APPELLATION.
be able to resist, neither yet the counsels of man be able to
prevaile, against that sentence which He shall pronounce.
God the Father of our Lord Jesus Christ, by the power of
his Holie Spirit, so rule and dispose your hearts, that with sim-
plicitie ye may consider the thinges that be offred, and that ye
may take such order in the same as God in you may be glori-
fied, and Christes flock by you may be edified and comforted,
to the praise and glorie of our Lord Jesus Christ, whose Omni-
ponent Spirit rule your hearts in his true feare to the end.
AMEN.
A LETTER
ADDRESSED TO THE COMMONALTY
OF SCOTLAND.
M.D.LVIII.
TO HIS BELOVED BRETHREN THE COMMUNALTIE OF SCOTLAND,
JOHN KNOXE WISHETH GRACE, MERCIE, AND PEACE, WITH
THE SPIRIT OF RIGHTEOUS JUDGEMENT.¹
2
WHAT I have required of the Quene Regent, Estates, and
Nobilitie, as of the chiefe heades (for this present) of the realme,
I can not cease to require of you, dearli beloved Brethren,
which be the Communaltie and bodie of the same; to wit,
that it (notwithstanding that fals and cruel Sentence which
your disguised Byshoppes have pronounced against me) would
please you to be so favorable unto me, as to be indifferent audi-
tours of my just purgation. Which to do, if God earnestly
move your hearts, as I nothing doubt but that your entreprise
shall redounde to the praise of his holie name, so am I assured
that ye and your posteritie shall by that meanes receave most
singular comfort, edification, and profit. For when ye shall
heare the matter debated, ye shall easelie perceave and under-
stand upon what grounde and foundation is builded that reli-
gion, which amongest you is this day defended by fier and
1 The following Letter forms part of
the little volume printed at Geneva,
containing his Appellation: see fac-
simile of the title, supra, p. 465. Mr
M'Gavin remarks: "In this address
to the people of Scotland, which he
sent from Geneva along with his Ap-
peal to the nobility, Knox, I think,
appears to still more advantage than
he does in the Appeal. Along with
an affectionate earnestness, which
shows the heart-felt interest he took
in the spiritual welfare of the people,
he inculcates sentiments of civil li-
berty and Christian privilege, that
had rarely, if at all, been published in
the kingdom before. There is reason
to think that his Address to the peo-
ple had more effect upon them, than
the Appellation had upon the nobles.
It prepared the way for his powerful
preaching that soon followed, and
which effected the Reformation."-
(Edit. of Knox's History, &c., p. 405,
note. Glasgow, 1832, 8vo.)
2 "Indifferent," impartial, without
prejudice.
524
A LETTER TO THE
PETITION.
Answer to an
Objection.
Lactantius.
Firmian.
Tertulian.
Cyprian.
sword. As for my own conscience, I am most assuredly per-
suaded, that whatsoever is used in the Papistical Church is al-
togither repugning to Christes blessed ordinance, and is nothing
but mortal venom, of which whosoever drinketh, I am assuredly
persuaded, that therewith he drinketh death and damnation,
except, by true conversion unto God, he be purged from the
same. But because that long silence of Goddes Worde hath
begotten ignorance almost in al sortes of men, and ignorance,
joyned with long custome, hath confirmed superstition in the
heartes of many; I therefore, in the name of the Lord Jesus,
desire audience, aswell of you the Communalitie, my Brethren,
as of the Estates and Nobilitie of the realme, that in publike
preaching I may have place amongest you at large to utter my
mind in all matters of controversie this day in religion. And
further I desire, that ye, concurring with your Nobilitie, would
compell your Byshoppes and Clergie to cease their tyrannie;
and also that, for the better assurance and instruction of your
conscience, ye would compell your said Bishoppes and fals
teachers to answer by the Scriptures of God to such objections
and crimes as shalbe laid against their vaine religion, fals doc-
trine, wicked life, and sclanderous conversation. Here I know,
that it shalbe objected, that I require of you a thing most un-
reasonable; to witt, that ye should call your Religion in doubt,
which hath bene approved and established by so long conti-
nuance, and by the consent of so manie men before
you. But
I shortly answer, that neither is the long processe of tyme,
neither yet the multitude of men, a sufficient approbation which
God will allow for our religion. For as some of the most
auncient writers do witnesse, neither can long processe of tyme
justifie an errour, neither can the multitude of such as follow
it chaunge the nature of the same. But if it was an errour in
the begynnyng, so is it in the end, and the longer that it be
folowed, and the mo¹ that do receave it, it is the more pestilent,
and more to be avoided. For if antiquitie or multitude of men
¹ "Mo,” more.
COMMONALTY OF SCOTLAND.
525
2 Pet. 1.
could justifie any religion, then was the idolatrie of the Gen-
tiles, and now is the abomination of the Turkes, good religion.
For antiquitie approved the one, and a multitude hath receaved
and doth defende the other. But otherwise to answer, godlie
men may wonder from what fontaine such a sentence doth flow,
that no man oght to trie his faith and religion by Goddes
Worde, but that he safely may beleve and folow everie thing
which antiquitie and a multitude have approved. The Spirit
of God doth otherwise teach us. For the wisdome of God, John 5 & 7.
Christ Jesus hymselfe, remitted his adversaries to Moses and
the Scriptures, to trie by them whether his doctrine was of
God or not. The Apostles Paul and Peter commaunde men Actes 17.
to trie the religion which they professe, by Goddes plaine Scrip-
tures, and do praise men for so doing. St John straytly com- 1 John 4.
maundeth that we beleve not everie spirit, but willeth us to trie
the spirits whether they be of God or not. Now seyng that
these evident testimonies of the Holie Ghoste will us¹ to trie
our faith and religion by the plaine Worde of God, wonder it
is that the Papistes will not be content that theyr religion and
doctrine come under the triall of the same. If this sentence
of Christ be true, (as it is most true, seing it springeth from
the veritie itself), "Who so evill doeth, hateth the light, neither John 3.
will he come to the light lest that his evill workes be mani-
fested and rebuked;" then do our Papistes by their own sen-
tence condemne themselves and theyr religion. For in so far why Papistes
as they refuse examination and trial, they declare that they of the ground of
know some fault which the light will utter: which is a cause
of theyr feare, and why they claime to² that priviledge, that no
man dispute of theyr religion. The veritie and trueth, being of
the nature of fyne purified gold, doth not fear the trial of the
fornace, but the stuble and chaff of mannes inventions (such is
theyr religion) may not abyde the flame of the fier. True it is,
that Mahomet pronounced this sentence, that no man should,
in paine of death, dispute or reason of the grounde of his reli-
1 "Will us," require us.
2" Claime to," lay claim to.
will not dispute
theyr religion.
Mahomet and
the Pope do
agree.
520
A LETTER TO THE
gion. Which law, to this day, by the art of Satan, is yet ob-
served amongest the Turkes, to theyr mortal blindnes and hor-
rible blasphemyng of Christ Jesus, and of his true religion.
And from Mahomet (or rather from Satan, father of all lies,)
hath the Pope and his rabble learned this former lesson, to wit,
that theyre Religion should not be disputed upon; but what the
fathers have beleved, that oght and must the children approve.
And in so divising, Satan lacked not his foresight: For no one
thing hath more established the kingdome of that Romane An-
tichrist then this most wicked Decree, to witt, That no man was
permitted to reason of his power, or to call his lawes in doubt.
This thing is most assured, that whensoever the Papistical re-
ligion shall come to examination, it shalbe founde to have no
other grounde then hath the religion of Mahomet, to witt,
mannes invention, devise, and dreames, overshadowed with
some colour of Goddes Worde. And therefore, Brethren,
seing that the Religion is as the stomake to the bodie, which,
if it be corrupted, doth infect the whole membres, it is necessa-
rie that the same be examined, and if it be founde replenished
with pestilent humours (I mean with the fantasies of men),
then of necessitie it is that those be purged, els shal your bodies.
and soules perishe for ever. For of this I would ye were most
certainly persuaded, that a corrupt religion defileth the whole
Reformation of life of man, appear it never so holie. Neither would I that ye
should esteme the Reformation and care of Religion lesse to ap-
pertain to you, because ye are no Kinges, Rulers, Judges, No-
bils, nor in auctoritie. Beloved Brethren, ye are Goddes crea-
tures, created and formed to his own image and similitude, for
whose redemption was shed the most pretious blood of the onlie
beloved Sonne of God, to whome he hath commaunded his
gospell and glad-tidinges to be preached, and for whome he
hath prepared the heavenlie inheritance, so that ye will not ob-
stinately refuse and disdainefully contemne the meanes, which
he hath appointed to obtaine the same, to witt, his blessed
Evangile, which now he offereth unto you, to the end that ye
NOTE.
religion belong-
eth to all that
hope for life
everlastinge.
COMMONALTY OF SCOTLAND.
527
lesse bound to
then is the
Kinge.
Galat. 3.
may be saved. For the gospell and glad-tidinges of the king-
dome truelie preached, is the power of God to the salvation of Rom. 1.
everie belever, which to credit and receave, you, the Commu-
naltie, are no lesse addetted then be your Rulers and Princes.
For albeit God hath put and ordened distinction and difference The Subject is no
betwixt the King and subjects, betwixt the Rulers and the bleve in Christ
commune people, in the regiment and administration of Civile
policies, yet in the hope of the life to come he hath made all
equall. For as in Christ Jesus, the Jew hath no greater pre-
rogative then' hath the Gentile, the man then hath the woman,
the learned then the unlearned, the Lord then the servante,
but all are one in him, so is there but one way and meanes to
attaine to the participation of his benefites and spiritual graces,
which is a lively faith working by charitie. And therefore I
say, that it doth no lesse appertaine to you, beloved Brethren,
to be assured that your faith and religion be grounded and
established upon the true and undoubted Worde of God, then
to your Princes or Rulers. For as your bodies can not escape
corporal death, if with your Princes ye eat or drink deadlie
poison (althoghe it be by ignorance or negligence), so shall ye
not escape the death everlasting, if with them ye professe a
corrupt religion. Yea, except in heart ye beleve, and with
mouth ye confesse, the Lord Jesus to be the onlie Saviour of
the world (which ye can not do, except ye embrace his Evangile
offered), ye can not escape death and damnation. For as the Abac. 2,
just liveth by his own faith, so doth the unfaithfull perishe by John 3.
his infidelitie. And as true faith is engendred, norished, and
mentained in the heartes of Goddes elect by Christes Evangile
truelie preached, so is infidelitie and unbelefe fostered by con-
cealing and repressing the same. And thus if ye loke for the
life everlasting, ye must trie if ye stand in faith; and if ye
would be assured of a true and livelie faith, ye must nedes have
Christ Jesus truely preached unto you. And this is the cause,
"Then," a not uncommon mode, used in place of the particle "than," to
express comparison.
Marc 16.
528
A LETTER TO THE
Wherin all man
is equal.
Rom. 5.
Isa. 53.
John 3 & 5.
Exod. 30.
dear Brethren, that so oft I repeat, and so constantly I affirm,
that to you it doth no lesse appertaine, then to your Kinge
or Princes, to provide that Christ Jesus be truely preached
amongest you, seing that without his true knowledge¹ can nei-
ther of you both attaine to salvation. And this is the poynt
wherein, I say, al man² is equal:
"That as all be descended from Adam, by whose syn and in-
obedience did death enter into the world, so it behoved all that
shall obtaine life to be ingrafted in one, that is, in the Lord
Jesus, who, being the just servant, doth by his knowledge justi-
fie many;" to wit, all that unfeanedly beleve in hym.
Of this equalitie, and that God requireth no lesse of the sub-
ject, be he never so poore, then of the Prince and riche man, in
matters of religion, he hath geven an evident declaration in
the law of Moses. For when the Tabernacle was buylded,
erected, and set in order, God did provide how it and the
thinges appertaining to the same should be sustained, so that
they should not fall in decay. And this provision (albeit hea-
ven and earth obey his empire) would he not take from the
secrete and hid treasures which lie dispersed in the vaines of
the earthe, neither yet would he take it from the riche and
potent of his people; but he did commaund, that everie man of
the sonnes of Israel (were he rich or were he poore), that came
in compt from twentie yeares and upward, should yearely pay
half a sicle for an oblation to the Lorde in the remembrance of
their redemption, and for an expiation or clensing to their soules;
which money God commaunded should be bestowed upon the
ornaments and necessaries of the tabernacle of testimonie. He
3
1 In the original, usually printed
"knolledge."
2" All man," every man.
"Sicle," the French term for Shekel,
the ancient weight or coin among the
Jews. "Shekel, an ancient Jewish
coin, equal to four Attick drachms,
or four Roman denarii, in value about
2s. 6d. sterling."-(Johnson's Dic-
tionary.) Payments were usually
made by weight, and Dr Arbuthnot
makes the weight of the Shekel to
have been equal to 9 dwts. 24 grains,
Troy-weight, and the value, 2s. 3d.
sterling.
COMMONALTY OF SCOTLAND.
529
furthermore added a precept, that the riche should give no more
for that use, and in that behalf, then should the poore; neither
yet that the poore should give any lesse than should the riche
in that consideration. This law, to mannes reason and judge-
ment, may appear verie unreasonable. For some riche man
might have geven a thousand sicles with lesse hurt of his sub-
stance, then some poore man might have payed the half sicle.
And yet God maketh all equal, and will that the one shall pay
no more then the other, neither yet the poore any lesse then
the riche. This law, I say, may appeare verie unequall. But
if the cause which God addeth be observed, we shall fynde in
the same the great mercie and inestimable wisdome of God to
appear, which cause is expressed in these wordes:
"This money receaved from the children of Israel, thou shalt Exod. 30.
geve in the service of the Tabernacle, that it may be to the
children of Israel for a remembrance before the Lord, that he
may be mercifull to your soules."
This cause, I say, doth evidently declare, that as the whole
multitude was delivered from the bondage of Egypt by the
mightie power of God alone, so was everie membre of the same,
without respect of person, sanctified by his grace, the riche in
that behalf nothing preferred to the poorest. For by no merit.
nor worthynes of man was he moved to choose and to establishe
his habitation and dwellinge amongest them. But their feli-
citie, prerogative, and honour, which they had above all other
nations, proceded only from the fontaine of his eternal goodnes,
who loved them freely, as that he freely had chosen them to be
his preestlie kingdome and holie people from all nations of the
earth. Thus to honour them, that he would dwell in the mid- Exod. 19.
dest of them, he neither was moved, I say, by the wisdome of
the wise, by the riches of the potent, neither yet by the vertue
and holynes of any estate amongest them; but of mere goodnes
did he love them, and with his presence did he honour that
whole people; and therefore to paynt owt the same, his com-
mune love to the whole multitude, and to cutt of occasions of
VOL. IV.
2 L
530
A LETTER TO THE
contention and doubtes of conscience, he would receave no
more from the riche then from the poore, for the maintenance of
The presence of that his Tabernacle, by the which was represented his presence.
God represented
in the Taber-
nacle.
}
Hebr. 9.
Isaie 8.
Act. 3.
Mat. 28.
The spiritual
Tabernacle
and signes of
Christes presence
with us.
and habitation amongest them. Yf the riche had bene pre-
ferred to the poore, then as the one should have bene puffed up
with pride, as that he had bene more acceptable to God, by rea-
son of his greater gift, so should the conscience of the other have
bene troubled and wounded, thinking that his povertie was an
impediment, that he could not stand in so perfecte favour with
God as did the other, because he was not able to geve so much
as did the rich, to the mentenance of his Tabernacle. But He
who of mercie (as said is) did choose his habitation amongst
them, and also that best knoweth what lieth within man, did
provide the remedie for the one and for the other, making them
equal in that behalfe, who in other thinges were most unequal.
Yf the poore should have founde himselfe greved by reason of
that taxe, and that as much was imposed upon hym as upon
the riche, yet had he no small cause of joy that God himselfe
would please to compare hym, and to make hym equal in the
mentenance of his Tabernacle, to the most riche and potent in
Israel. Yf this equalitie was commaunded by God for men-
tenance of that transitorie Tabernacle, which was but a shadowe
of a better to come, is not the same required of us who now
hath the veritie, which is Christ Jesus? who being clad with our
nature is made Immanuel, that is, God with us.
"Whose na-
tural bodie, albeit it be receaved in the heavens, where he must
abyde till all be complete that is forespoken by the Prophetes;
yet hath he promised to be present with us to the end of the
world."
And for that purpose, and for the more assurance of his pro-
misse, he hath erected amongest us here in earthe the signes
of his owne presence with us, his Spiritual tabernacle, the true
preaching of his Worde, and right administration of his Sacra-
mentes: To the mentenance whereof is no lesse bounde the
subject then the Prince, the poore then the riche. For as the
i
COMMONALTY OF SCOTLAND.
531
price which was geven for mannes redemption is one; so re-
quireth God, of all that shalbe partakers of the benefites of the
same, a like duetie, which is a plaine confession that by Christ
Jesus alone we have receaved what soever was lost in Adam.
Of the Prince doth God require, that he refuse¹ hymselfe, and
that he folow Christ Jesus; of the subject he requireth the
same. Of the Kinges and Judges it is required, that they
kysse the Sonne, that is, give honour, subjection, and obedience
to hym. And from such reverence doth not God exempt the
subject that shalbe saved. And this is that equalitie which is
betwixt the Kinges and subjectes, the most riche or noble, and
betwixt the poorest and men of lowest estate; to wit, that as
the one is oblished to beleve in heart, and with mouth to con-
fesse, the Lord Jesus to be the onlie Saviour of the world, so
also is the other. Neither is there anie of Goddes children
(who hath attained to the years of discretion) so poore, but NOTE.
that he hath thus much to bestow upon the ornamentes and
maintenance of their Spiritual tabernacle, when necessitie re-
quireth; neither yet is there anie so rich, of whose hande God
requireth any more. For albeit that David gathered greate 1
substance for the buylding of the Temple; that Salomon with
earnest diligence and incredible expenses erected and finished
the same; that Ezechias and Josias purged the religion which
before was corrupted; yet to them was God no further dettour
in that respect, then he was to the most simple of the faithfull
posteritie of faithfull Abraham. For theyr diligence, zeal, and
workes, gave rather testimonie and confession before men, what
honour they did bear to God, what love to his worde and re-
verence to his religion, then that any worke proceading from
them did either establishe or yet encrease Goddes favoure to-
wardes them, who freely did love them in Christ his Sonne, be-
fore the foundation of the world was laied. So that these
forenamed by theyr notable workes gave testimonie of theyr
unfained faith, and the same doth the poorest, that unfeanedly
"Refuse," deny, reject.
2
Par. 29.
2 Para. 3, 4, & 5.
Para. 29, 30.
& 35.
532
A LETTER TO THE
Mat. 17.
NOTE.
and openly professeth Christ Jesus, that doth embrase his glad
tydinges offred, that doth abhorre superstition, and flie from
idolatrie. The poorest, I say, and most simple that this day
in earth, in the daies of this cruel persecution, fermely beleveth
in Christ, and boldly doth confesse hym before this wicked
generation, is no lesse acceptable before God, neither is judged
in his presence to have done any lesse in promoting Christ his
cause, then is the King, that, by the sworde and power which
he hath receaved of God, wrooteth owt idolatrie, and so ad-
vanceth Christes glorie. But to return to our former purpose,
it is no lesse required, I say, of the subject to beleve in Christ,
and to professe his true religion, then of the Prince and King.
And therefore I affirme, that in Goddes presence it shall not
excuse you to alledge that ye were no chefe rulers, and there-
fore that the care and reformation of Religion did not apper-
taine unto you.
Ye, dear Brethren, (as before is said,) are the creatures of
God, created to his owne image and similitude, to whome it
is commaunded to hear the voyce of your heavenlie Father,
to embrase his Sonne Christ Jesus, to flie from all doctrine
and religion which he hath not approved by his own will re-
vealed to us in his most blessed Worde. To which preceptes
and charges, if ye be founde inobedient, ye shall perish in your
iniquitie, as rebelles and stubborn servantes, that have no plea-
sure to obey the good will of their soveraigne Lord, who most
lovingly doth call for your obedience: And therefore, Brethren,
in this behalf it is your part to be carefull and diligent. For
the question is not of thinges temporall, which althoghe they
be endaungered, yet by diligence and processe of tyme may
after be redressed, but it is of the damnation of your bodies
and soules, and of the losse of the life everlasting, which once
lost can never be recovered. And therefore, I say, that it be-
hoveth you to be careful and diligent in this so weghtie a mat-
ter, lest that ye, contemnyng this occasion, which God now
offereth, fynd not the like, althoghe that after with gronyng
COMMONALTY OF SCOTLAND.
533
and sobbes, ye languyshe for the same. And that ye be not
ignorant of what occasion I mean, in few words I shall ex-
presse it.
JOHN KNOXE
REALME.
quireth.
Not only I, but with me also divers other godlie and learned THE OFFER OF
men do offer unto you our labours, faithfully to instruct you in TOHIS NATIVE
the waies of the Eternal our God, and in the synceritie of
Christes Evangel, which this day, by the pestilent generation of
Antichrist, (I mean, by the Pope, and by his most ungodlie
Clergie,) are almost hyd from the eies of men. We offer to
jeopard our lives for the salvation of your soules, and by mani-
fest Scriptures to prove that Religion, which amongest you is
mentained by fier and sworde, to be vaine, fals, and diabolical.
We require nothing of you, but that paciently ye will heare What he re-
our doctrine, which is not ours, but is the doctrine of salvation
revealed to the world by the onlie Sonne of God; and that ye
will examine our reasons, by the which we offer to prove the
Papistical religion to be abominable before God. And last we
require, that by your power the tyrannie of those cruel beastes,
(I mean of Preests and Freers) may be brideled, till we have
uttered our mindes in all matters this day debateable in Reli-
gion. Yf these thinges, in the fear of God, ye graunt to me
and unto others, that unfeanedly for your salvation and for
Goddes glorie require the same, I am assured, that of God ye
shall be blessed, whatsoever Satan shall devise against you.
But and if ye contemne or refuse God, who thus lovingly offer-
eth unto you salvation and life, ye shall neither escape plagues
temporall, which shortly shall apprehend you, neither yet the
torment prepared for the Devil, and for his angels, except by
spedie repentance ye returne to the Lord, whome now ye refuse,
if that ye refuse the Messingers of his worde.
Two Questions.
But yet I think ye doubt, what ye oght and may do in this An Answer to
so weghtie a matter. In few wordes, I will declare my con-
science in the one and in the other. Ye oght to prefer the
glorie of God, the promoting of Christ his Evangel, and the sal-
vation of your soules, to all thinges that be in earth: and ye,
534
A LETTER TO THE
Subjectes may
lawfully require
of theyr rulers.
althoghe ye be but subjectes, may lawfully require of your su-
true Preachers periours, be it of your King, be it of your Lordes, rulers, and
powers, that they provide for you true Preachers, and that
they expell such as, under the name of Pastours, devoure and
destroy the flock, not feeding the same as Christ Jesus hath
commaunded. And if in this point your superiours be negli-
gent, or yet pretend to maintaine tyrantes in their tyrannie,
most justly ye may provide true teachers for yourselves, be it
in your cities, townes, or villages: them ye may maintaine and
defend against all that shall persecute them, and by that
meanes shall labour to defraude you of that most confortable
foode of your soules, Christes Evangel truely preached. Ye
may, moreover, withhold the frutes and profetts which your
fals Byshoppes and Clergie most injustly receyve of you, unto
such tyme as they be compelled faithfully to do theyr charge
and dueties, which is to preach unto you Christ Jesus truely,
ryghtly to minister his Sacramentes according to his own insti-
tution, and so to watche for the salvation of your soules, as is
commaunded by Christ Jesus hymselfe, and by his Apostles
Paul and Peter. Yf God shall move your heartes in his true
fear to begynne to practise these thinges, and to demaund and
crave the same of your superiours, which most lawfully ye may
do, then I doubt not, but of his great mercie and free grace, he
shall illuminate the eyes of your myndes, that his undoubted
veritie shalbe a lantern to your feete to guyde and lead you in
all the wayes which his godlie wisdome doth approve. He
shall make your ennemies tremble before your faces; he shall
establish his blessed Evangel amongest you, to the salvation
and perpetual comfort of yourselves, and of your posteritie
after you. But and if (as God forbyd) the love of frendes, the
fear of your Princes, and the wisdome of the world, draw you
back from God and from his Sonne Christ Jesus, be ye cer-
tainly persuaded, that ye shall drink the cupp of his vengeance;
so many, I mean, as shall contemne and dispise this loving call-
ing of your heavenlie Father. It will not excuse you, dear
Joan. 21.
Act. 20.
Thinges that
may draw men
back from the
synceritie of
Christes Evan-
gel.
COMMONALTY OF SCOTLAND.
535
Brethren, in the presence of God, neither yet will it availe you
in the day of his visitation, to say, We were but simple sub-
jects, we could not redresse the faultes and crimes of our rulers,
byshoppes, and clergie: we called for Reformation, and wished
for the same; but Lords brethren were Byshoppes, theyr sonnes
were Abbottes, and the frendes of greate men had the posses-
sion of the Churche, and so were we compelled to give obedience
to all that they demaunded. These vaine excuses, I say, will
nothing availe you in the presence of God, who requireth no
lesse of the subjectes then of the rulers, that they decline from
evil, and that they do good; that they abstaine from idolatrie,
superstition, blasphemie, murther, and other such horrible
crimes which his law forbiddeth, and yet not the less are openly
committed and maliciously defended in that miserable Realme.
And if ye think that ye are innocent, because ye are not the
chefe auctours of such iniquitie, ye are utterly deceaved. For
God doth not only punishe the chefe offenders, but with them
doth he damne the consenters to iniquitie: and all are judged Rom. 1.
to consent, that, knowing impietie committed, give no testimonie
that the same displeaseth them. To speak this matter more NOTE.
playne, as your Princes and Rulers are criminal with your Princes and
Byshoppes of all idolatrie committed, and of all the innocent alyke criminal.
blood that is shed for the testimonie of Christes trueth, and
that because they maintaine them in theyr tyrannie, so are you,
(I mean, so many of you as give no playn confession to the
contrarie,) criminal and gyltie, with your Princes and Rulers,
of the same crimes, becaus ye assist and maintaine your
Princes in theyr blynde rage, and give no declaration that
theyr tyrannie displeaseth you.
Byshoppes are
offend with theyr
Princes.
Josephus.
This doctrine, I know, is strange to the blynde world, but How Subjectes
the veritie of it hath bene declared in all notable punish-
ments from the begynning. When the original world perish- Gen. 7 & 19.
ed by water, when Sodom and Gomorrha were consumed Egesippus.
by fier, and finally, when Jerusalem was horribly destroyed,
doth any man think, that all were alyke wicked before the
536
A LETTER TO THE
world? Evident it is that they were not, if they shall be judged
according to theyr external factos. For some were yonge,
and could not be oppressours, neither yet could defile them-
selves with unnatural and beastlie lustes; some were pitiful
and gentle of nature, and did not thrist for the blood of Christ,
nor of his Apostles. But did any escape the plagues and ven-
geance which did apprehend the multitude? Lot the Scriptures
witnesse, and the histories be considerod, which plainely do tes-
tific, that by the waters all flesho in the Earth at that tyme did
porishe, Noah and his familie reserved; that none escaped in
Sodom and in the other cities adjacent, except Lot and his two
daughters. And evident it is, that in that famous citio Jeru-
salem, in that last and horriblo destruction of the same, none
escaped Goddes vengeance except so many as before were dis-
persed. And what is the cause of this severitie, seing that all
were not alike offenders? Let fleshe cease to dispute with God,
and let all man, by these examples, learne betymes to flie and
avoide the societie and compagnie of the proude contemners of
God, if that they list not to be partakers of theyr plagos. The
cause is evident: if we can be subject, without grudging, to
Goddes judgementes, which in themselves are most holie and
Why all perished just. For in the original World none was founde that either
did resist tyrannie and oppression, that universally was used,
either yet that earnestly reprehended the same. In Sodom
was none founde that did againstand that furious and beastlie
multitude, that did compasse about and besiege the house of
Lot: none would beleve Lot, that the citie should be destroyed.
And finally, in Jerusalem was none found that studied to re-
prosse the tyrannie of the Preestes, who were conjured against
Christ and his Evangil; but all fainted, (I except over such as
gave witnesso with theyr blood or theyr flying, that such im-
pietie displeased them,) all kept silence; by the which all ap-
proved iniquitie, and joyned hands with the tyrantes, and so
were all arrayed and set, as it had been, in one battayle, against
the Omnipotent, and against his Sonne Christ Jesus. For
in the Flood, in
Sodom and
Gomorrha.
COMMONALTY OF SCOTLAND.
537
whosoever gathereth not with Christ in the day of his harvest,
is judged to scatter. And therefore of one vengeance tempo-
ral were they all partakers. Which thing, as before I have
touched, oght to move you to the depe consideration of your
duties in these last and most perilous tymes. The iniquitie of
your Byshoppes is more then manifest; theyr filthic lives infect
the aior; the innocent blood which they shed cricth vengeance
in the cares of our God; the idolatrie and abomination which
openly they commit, and without punishment maintaine, doth
corrupt and defyle the whole land; and none amongest you doth
unfainedly studie for any redressc of such enormitios. Will
God, in this behalf, hold you as innocentes? Be not deceavod,
dear Brethren. God hath punished not only the proude ty-
rantes, filthie persons, and cruel murtherers, but also such as What Subjectes
with them did draw the yoke of iniquitie, was it by flattering punish with
theyr offenses, obeying theyr injust commaundementes, or in
wynking at theyr manifest iniquitic. All such, I say, hath
God once punished with the chefe offenders. Be ye assured,
Brethren, that as he is immutable of nature, so will he not
pardon in you that which so severely he hath punished in
others; and now the lesse, because he hath plainely admonished
you of the daungers to come, and hath offred you his mercie,
before he poure forth his wrath and displeasure upon the in-
obedient.
God, the Father of our Lord Jesus Christ, who is Father
of glorie, and God of all consolation, geve you the Spirit of
wisdome, and open unto you the knowledge of hymself by the
meanes of his dear Sonne, by the which ye may attaine to the
esperance and hope, that after the trubles of this transitorious
life, ye may be partakers of the riches of that glorious inherit-
ance which is prepared for such as refuse themselves, and feght
under the banner of Christ Jesus in the day of this his battaile;
that in depe consideration of the same, yo may learn to prefer
the invisible and eternal joyes to the vaine pleasures that are
present. God further graunt you his Holie Spirit, righteously
shall God
theyro Princes.
538
LETTER TO THE COMMONALTY.
to consider what I, in his name, have required of your Nobilitie,
and of you the Subjects; and move you all togither so to answer,
that my Petition be not a testimonie of your just condemna-
tion, when the Lord Jesus shal appear to revenge the blood of
his Sanctes, and the contempt of his most Holie Worde.
AMEN.
Sleap not in syn, for vengeance is prepared against all in-
obedient. Flie from Babylon, if ye will not be partakers of
her plagues.
Be witnesse to my APPELLATION. Grace be with you. From
Geneva, the 14. of July 1558.
Your Brother to commaunde in godlines,
JOHN KNOXxE.
[ 539 ]
JOHN KNOXE TO THE READER.'
· BECAUSE many are offended at the FIRST BLast of the TROM-
PETT, in whiche I affirme, That to promote a Woman to beare
rule or empire above any realme, nation, or citie, is repugnant
to Nature, contumelie to God, and a thing moste contrariouse to
his revealed and approved Ordenance; and because also, that
some hath promised (as I understand) a Confutation of the
same, I have delayed the SECOND BLAST till suche tyme as
their reasons appere, by the which I either may be reformed in
opinion, or els shall have further occasion more simply and
plainly to utter my judgement. Yet in the meane tyme, for
the discharge of my conscience, and for avoyding suspition,
whiche might be ingendred by reason of my silence, I could not
cease to notifie these subsequent Propositions, which, by God's
grace, I purpose to entreate in the SECOND BLAST promised.
1. It is not birth onely, nor propinquitie of blood, that mak-
eth a Kinge lawfully to reign above a people professing Christe
Jesus and his eternall veritie; but in his election must the orde-
nance, which God hath established in the election of inferiour
judges, be observed.
2. No manifest idolater, nor notoriouse transgressor of God's
holie preceptes, oght to be promoted to any publike regiment,"
This Summary of the proposed
SECOND BLAST is printed at the end
of Gilby's Admonition, in the volume
of Knox's Appellation, Geneva, 1558:
See supra, page 466.
66
Regiment," government.
[ 540 ]
honour, or dignitie, in any realme, province, or citie, that
hath subjected the self¹ to Christe Jesus and to his blessed
Evangil.
3. Neither can othe nor promesse bynd any such people to
obey and maintein Tyrantes against God and against his trueth
knowen.
4. But if either rashely they have promoted any manifest
wicked personne, or yet ignorantly have chosen such a one, as
after declareth himself unworthie of regiment above the people
of God, (and suche be all idolaters and cruel persecuters,) moste
justely may the same men depose and punishe him, that un-
advysedly before they did nominate, appoint, and electe.
MATTH. VI.
"If the eye be single, the whole body shalbe clere.”
1 "The self," themselves.
APPENDIX:
CONTAINING
ANTHONY GILBY'S ADMONITION
TO ENGLAND AND SCOTLAND.
M. D. LVIII.
THE circumstance of the following Admonition having formed
a portion of the volume containing Knox's Appellation, occa-
sioned the strange mistake of supposing that it was written by
him under an assumed name. It is here inserted as an Appen-
dix, from its having been originally combined with his work,
and bearing a special reference to the state of affairs at this
juncture, when there was no apparent prospect of the change
which so speedily took place in England, by the accession of
Queen Elizabeth. A brief notice of the Author will not be
considered out of place.
2
3
ANTHONY GILBY, a native of Lincolnshire,' was born about
the year 1510. He was educated in the University of Cam-
bridge; and as a Member of Christ's College, he was admitted
B. A. in 1531-2, and M. A. in 1535. Whether he obtained any
living in England, during the reign of Edward the Sixth, is
uncertain. It is, however, by no means improbable, as he had
distinguished himself by his learning; and in 1547 had pub-
lished an answer to the work of Stephen Gardiner, Bishop of
Winchester, entitled, "A Detection of the Deuils Sophistrie,
wherwith he robbeth the vnlearned people of the true byleef,
in the most blessed Sacrament of the aulter. Prynted at
London, by Jhon Herforde, at the costes and charges of Ro-
berte Toye, 1546," 8vo. This work also produced a reply
from Bishop Hooper. Gardiner published a vindication of
his work, entitled, " An Explication and assertion of the true
Catholique fayth, touching the moost blessed Sacrament of the
aulter; with confutacion of a booke written agaynst the same.
Made by Steuen Byshop of Wynchester, and exhibited by his
owne hande for his defence to the Kynges Maiesties Commis-
sioners at Lambeth. Anno 1551," 12mo.
4
¹ Jo. Balai Scriptores Majoris Bri-
tan. Cent. ix., lxxv., p. 725.
2 "Antonius Gylbe [Lincoln: Coll:
Chr:] Art. Bac. an. 1531: Art. Mr.
1535. Regr. Acad."-Baker's MSS.
University Library, Cambridge, vol.
xxxii. p. 426.
³ Bale says, “ex trium principalium
linguarum notitia, celebre apud Bri-
tannos obtinuit nomen."
4 For Archbishop Cranmer's elabo-
rate “Answer unto a Crafty and So-
phisticall Cavilation, &c., 1551," folio,
see vol. iii. p. 279, note 4.
[ 544 ]
In "The Confutation of XIII. Articles, whereunto Nicholas
Shaxton, late Bishop of Salisburye, subscribed in 1546, when
he recanted in Smithfielde," &c., the author, Robert Crowley,
remarks, "If I were required to say my conscience, I coulde not
deny but I thinke them (i. e. the Articles) to be Winchester's
workemanshyp, because they agree so well wyth his doctrine,
and that chiefelye in the deuylleishe detection of hys master
the Deuylles sophistry, which he set abroad shortly after these
Articles of yours. But woulde God you were as well confuted by
me, as he is answered by Anthony Gilbie." London, 1548.
Gilby was not likely to escape the Bishop's notice when
he regained his influence as Lord Chancellor, and the fierce
spirit of persecution was renewed in the reign of Queen Mary,
which forced so many of the Protestant ministers into exile.
He early withdrew himself from the impending storm; and in
the course of that year, 1554, he joined the English Congre-
gation at Frankfurt. In the extracts from the "Brief Dis-
course" of their Troubles, inserted in the present volume, it
will be seen that, in January 1555, an instance of his "hum-
bleness and godly zeal" is recorded in his attempt to prevent
the division which scattered the members of that congregation.
He was one of the six divines who compiled the Form of
Prayers, known as "The Book of Common Order," which is
also now reprinted (pages 149 to 214). He continued some-
time at Frankfurt, endeavouring to promote "godly peace and
unity;" but this proving to be hopeless, after their departure,
he united with several of his brethren in writing a letter to
those who still remained in that city, in which they explained
and undertook "to defende our departure to be lawfull, con-
trary to the slanderous reportes of some, which unlernedly
terme it a schisme." This letter, signed by eighteen persons,
among whom were Whittingham, Goodman, Cole, Foxe the
martyrologist, Williams, and Keith, is dated the 17th of Au-
gust. As Gilby was among the number of those who enter-
tained similar views with Knox, he came to Geneva, accom-
panied by Elizabeth his wife, and Goddred their son,³ "to use
55.
1
¹ Sign. Aij.
2" A Brieff Discours," &c., pp. 54,
8 The name of Goddred Gilby ap-
pears as the translator of " An Epistle
or letter of Exhortation, written in
Latyne by Marcus Tullius Cicero, to
his brother Quintus the Proconsull or
Deputy of Asia, wherein the office of
a Magistrate is connyngly and wise-
ly described," London, 1561, 12mo.
(Herbert, p. 802.) Also, of Calvin's
"Admonition against Astrology Judi-
ciall," printed at London by Roulande
Hall, without date, but about 1562,
12mo. (Ib. p. 806.)
[ 545 ]
the benefit of the church then newly granted," 13th of October
1555. On the 1st of November, when the church was erected,
Christopher Goodman and Anthony Gilby were "appointed to
preche the Word of God and mynyster the Sacraments, in
the absence of John Knox." Bishop Bale, in his brief notice
of Gilby, in 1557, concludes with the words, "He now resides
at Geneva, a stranger and exile for the cause of Christ," (Vivit
nunc Genevæ, pro Christi veritate peregrinus et exul.) At the
subsequent elections of Office-bearers, on the 16th of Decem-
ber, in the years 1556, 1557, and 1558, Gilby was chosen one
of the Seniors or Elders. He assisted in the translation of the
Bible, known as the Genevan version, which was first printed
at Geneva in 1560, with a dedication to Queen Elizabeth.
The precise time when Gilby returned to England, and the
date of his preferment to the Vicarage of Ashby de la Zouch
in Leicestershire, have not been ascertained. It was at least
not later than the year 1564. This preferment was in the gift
of the Earl of Huntingdon, to whose family he continued to
express his attachment, and by whom he was greatly esteemed.
As one of the Puritan ministers who adhered as much as pos-
sible to the discipline of the Church of Geneva, and who exerted
themselves to effect some further reformation in the Church
of England, his prospects of preferment were not advanced.
Archbishop Parker, for the purpose of binding the clergy to a
more exact conformity, by wearing the habits and observing
the ceremonies to which the Puritans were so much opposed,
directed the Archbishop of York to prosecute Gilby, Whitting-
ham, and others. But Grindal, who was averse to all severe
measures, in regard to Gilby replied, that as he dwelt in Lei-
cestershire, and was out of his province, he could not proceed
against him; and that his case should be referred to the Com-
missioners in the South. It is probable that it was through
the influence of his patron, the Earl of Huntingdon, that he
escaped the persecution to which many of his brethren were
exposed. Strype," in reference to one of his works, written in
1566, under the form of a Dialogue between a Soldier of Ber-
wick and an English Chaplain, says, "It had been supprest
(that is, withheld from the press) for some years upon the hope
of reformation; but now, after very many ministers had been
deposed for their non-compliance with the Orders of the Church,
the Author set forth his book, bitter enough, and full of scoffs
1 Strype's Life of Parker, p. 320,
and Life of Grindal, p. 176.
VOL. IV.
2 M
2 Annals of the Reformation, vol. i.,
2d edit., p. 488.
[ 546 ]
and taunts, bearing this title, A pleasant Dialogue,""&c.
His own words, written probably in 1571, are, "This Dialogue
was written almost seven yeares ago, but because there was
hope of reformation soone after, therefore was it of charitie by
the writer suppressed. But now that no hope remayneth, it is
thought good that the follie of the persecutors bee made
knowne unto all, that will see it, or read it." It is prefaced
with his godly and zealous letter "To his Reverend Fathers and
Brethren, that labour to root out the weeds of Popery." Dr
Fuller, in his Worthies of England,' mentions Gilby as being,
after his return from exile, a fierce, fiery, and furious opposer
of the Church Discipline established in England;" and in his
Church History," he adduces as "the fierce (not to say furious)
sticklers against Church-Discipline," Gilby, Whittingham,
and Goodman. These three, he says, "were certainly the
Antesignani of the fierce Non-Conformists."
66
In 1580, Gilby published a translation of Theodore Beza's
version and Paraphrase of the Psalms. It is dated from
Ashby, 7th March 1579-[80], and inscribed to "the Right
Honourable and vertuous Lady, the Lady Katherine Countesse
of Huntingdon, mine especiall good Lady." It begins, “Right
honourable my singuler good Lady, I can write no pleasant
thinges, the which the great States much desire, neither any
eloquent termes which this world doeth require, but as your
Honour doeth know my rude simplicitie, (yet through Gods
great mercy alwayes grounded uppon his infallible veritie) it
pleaseth your Honour to give me leave sometimes to write unto
you: And nowe having gathered some profite my selfe, by a
booke of that excellent Theodore Beza written in Latine, and
dedicate to my most honourable Lord; so am I bold to put
foorth some part of the same into Englishe, which I thought
most expedient for you, and to present it to your Honour, with
this short preface. After referring to the state of England,
and the necessity for seeking God's mercies, Gilby adds,-
"Now as the Latin Psalmes of Beza belong to my most honour-
able Lord by right, as dedicate and sent unto him from far, so
these Englishe Psalmes translated at home by one of your ser-
vauntes (who is wholly my Lords and yours in the service of
the great Lord) do by as good right pertaine to your Honour,
who but by some such means of translation can have small
commoditie of the others, although you have some propertie
¹ Lincolnshire, p. 167.
" Book ix., p. 76.
[ 547 ]
therein, because it is my Lord's your husband's, to whom if
mine old forworne rude simplicity, unfit for this fine world,
could have brought forth any thing worthy his Honour, I
would not have bene so long silent." This lady was daughter
to John Dudley, Duke of Northumberland, and the wife of
Henry third Earl of Huntingdon, K. G., who succeeded to the
title in June 1561, and who died at York s. p. December 14,
1595, and was buried at Ashby. She survived till August 14.
1620.
The industrious and learned antiquary, Thomas Baker, in
his Collections relating to Cambridge, now deposited in the
University Library of Cambridge,' has transcribed a series of
original letters "from several noted Puritans," addressed to
him at Ashby, from 1565 to 1584; and states that Gilby lived
there, "as great as a Bishop." The first letter is from Dr
Robert Beaumont, of Trinity College, who styles him, "Myne
auncient and godlie learned friend, Mr Antonie Gilbie at
Ashbie, in the Countie of Leicestre." Thomas Sampson, an-
other of the Genevan exiles, addresses his letters "To the
reverend Father in God, my good Elder Brother, Mr Gilbie at
Ashbye." Other correspondents were Dr Laurence Humphrey,
John Field, Thomas Wilcocks, Laurence Thomson, and Thomas
(Bentham) Bishop of Coventry and Lichfield. Baker adds,
"there are some of his [Gilby's] letters, most torn,” but he gives
no reference in whose possession the originals were preserved.
Some of the letters are printed in Brook's History of the Puri-
tans, but incorrectly.
The date of Gilby's decease is not stated. It was probably in
1585, as we find a letter addressed to him on the 8th of March
1584-[5]. In the list of Vicars of Ashby, contained in Ni-
chols's History, his son, Nathaniel Gilby, is entered as having
been admitted on the 8th of December 1582. There is some
reason to doubt whether he ever held this appointment; nor
could his admission have taken place on that day, as "Nath.
Gilby, Coll. Chr., admissus in matriculam Acad. Cant. Dec. 8.
1582, cum esset cooptandus in ordinem Bac." Gilby's assis-
tant and successor was Thomas Wyddowes: he was admitted
in 1583; and it would seem he was his son-in-law. From a
1 In recently examining this por-
tion of Baker's Manuscripts, and
some other sources of information re-
garding Gilby, I beg to express my
best thanks to A. Jessop, Esq., and
J. E. B. Mayor, Esq., of St John's, for
their kind assistance.
2 Baker's MSS., vol. xxxii. p. 438.
Nichols's History of the County of
Leicester, vol. iii. pp. 619, 635.
[ 548 ]
29
letter, written by J. Ireton, from Cambridge, 8th May 1578,
we learn that young Gilby had been placed under the charge
of Mr Dickenson, "as your sonne Mr Widdowes may inform
you; as Mr Chaderton taketh none to his tuition.'
When a
vacancy occurred by the death of Wyddowes, in 1593, Arthur
Hildersham, an eminent divine, was presented to the vicarage
by his noble kinsman, the patron, Henry Earl of Hunting-
don, who held the important office of Lord President of the
Council at York. The letter addressed to Hildersham is
dated, "At York, hastily, 5. Julij 1593," and begins, "Since it
hath pleased the Lord to call Tho. Wyddowes to his mercye,
who was (in my opinion) both faithfull, carefull, and diligent
in his function, according to his talent; I do wish with all
my heart the supply of that place to be such, as that which good
FATHER GILBIE and he, by the good providence and mercy of
God, have planted in and about Ashby, may be continued and en-
creased. Therefore, I chuse to present you into that pastoral
charge of Ashby," &c.' The Earl, in a postscript adds, "To
the comfort of the poore widowe, I will take some care."
Dr Joseph Hall, afterwards Bishop of Norwich, who was a na-
tive of Ashby, in the account of his parentage, mentions “the
reverend and (in his time) famous divine, Mr Antony Gilby,
under whose ministry" his mother lived; while he himself came
under the tuition of Mr Nathaniel Gilby, Fellow of Emanuel
College, Cambridge, and continued so for six years. In his
"Observations of some specialities of Divine Providence" in
his own life, Hall relates that Gilby resigned his Fellowship,
upon the promise of being amply provided for at York by
"that incomparably religious and noble Earl of Huntingdon;
and that the very day before Hall was elected to the vacant
fellowship, Gilby was deprived of such expectations by the un-
expected death of Lord Huntingdon, 1st December 1595.
""
The following is considered to be a near approach to a com-
plete list of Gilby's writings. We might perhaps include the
letter prefixed to Knox's Admonition in 1554 (vol. iii. p. 259.)
1. "An ansvver to the deuillish detection of Stephane Gar-
diner, Bishoppe of Wynchester, published to the intent that
such as be desirous of the truth should not be seduced by hys
errours, nor the blind & obstinate excused by ignorance. Com-
piled by A. G. Anno. 1547. the 24. of January," contains 217
' Nichols's History of the County of Leicester, vol. iii. p. 626.
[ 549 ]
folios, in small 8vo. (Herbert's Typogr. Antiq. p. 1562, who
considers it to have been printed abroad; but who has a re-
ference at p. 451 to an edition of the same date, printed at
London by Thomas Berthelet.) On the last page, a wood-cut
of St John the Evangelist.
2. A Commentarye vpon the Prophet Mycha. Wrytten by
Antony Gilby. Anno Domi. M.D.LI. (colophon,) Imprinted at
London by Jhon Daye, dwelling over Aldersgate, beneth Saint
Martins, 1551," small 8vo, A to 07, in eights. The last leaf
contains "A Prayer for the Kyng." (Herbert, p. 627; Lea
Wilson's Catalogue, p. 293.) Another edition, with the same
title and date, but no place or printer's name, 1551, 12mo.
(Ib., p. 294.) The two editions correspond page for page, the
orthography being somewhat altered, and the colophon omitted.
Both editions are in the University Library, Cambridge.
3. "Anth. Gilbie his Commentarie on Malachie. London,
printed by John Day," no date, 8vo. (Catalogue of English
printed Bookes, by Andrew Maunsell, p. 54. London, 1595,
folio.) Herbert and Dibdin, not having seen the book, refer to
Maunsell. It may be assigned to the year 1553, from the re-
ference made to it by the author in his Treatise on Election.
"Whereas three yeares ago, dearely beloved, I did write of this
matter of Election and Reprobation, which is called Predesti-
nation, in a certayn Commentarie upon the Prophet Malachie,
by the occasion of this text, 'I have loved Jacob, and I have
hated Esau;' the which Treatise, by the rage of persecution,
partly perished, and parte dyd come of late to my hands: ac-
compting this doctrine so necessarie, that upon all occasions it
ought with reverence to be uttred to the glory of God," &c.
4. "Anth. Gilbie his Treatise of Election and Reprobation,
with certain Answers to the Obiections of the Adversaries of
this doctrine. Printed at Geneva, by James Poulain and Hen.
Houdouin, 1556," 16mo. (Maunsell's Catalogue, p. 54.) An-
other edition, "A Briefe Treatise of Election and Reprobation,
with certen Answers to the Obiections of the Aduersaries of
thys doctrine; Wrytten by Anthonie Gylbie.-Imprinted at
London, by David Moptid and John Mather." It has no date,
and was added to a republication of "A briefe Declaration of
the chiefe Poyntes of Christian Religion, set foorth in a Table
made by Theodore Beza. Englished by W. Whittingham."
(Herbert, p. 884.) This had also been first printed at Geneva,
by Jo. Riuery, 1556. (Maunsell, p. 9. Herbert, p. 1595.)
A third edition was printed with a similar treatise on Elec-
[ 550 ]
tion, by John Foxe, in "The Treasure of Truth," &c., by Theo-
dore Beza. At London, for Thomas Woodcock, 1581, small 8vo.
(Herbert, p. 1107-8.)
5. "De Libero Arbitrio, lib. 1." This work is specified by
Bale, in 1557, along with the preceding four, and he adds, "Et
alia, librosque aliorum plures transtulit." (Script. M. Brit.
p. 725.)
6. "An Admonition to England and Scotland to call them to
Repentance. By Anth. Gilbie. Imprinted at Geneua by John
Crispine, 1558." This edition is quoted by Tho. Stapleton, in
his "A Counterblast to M. Horne's vayne Blaste againste M.
Fekenham," p. 23. Lovanii, 1567, 4to. (Herbert, pp. 1599,
1623.) The mention of the printer's name seems to indicate
a separate publication, but the page referred to corresponds
with that of Knox's volume, in the same year, which is here
reprinted.
7. The Geneva Bible: "The Bible and Holy Scriptures con-
teyned in the Olde and Newe Testament. Translated accord-
ing to the Ebrue and Greke, and conferred with the best Trans-
lations in diuers languages, &c. At Geneva. Printed by
Rowland Hall. M.D.LX." 4to. This version was for many
years the one most generally used in England, and it went
through at least fifty editions before the year 1600. The
Translators were Myles Coverdale, Anthony Gilby, William
Whittingham, Christopher Goodman, Thomas Sampson, and
Thomas Cole; to whom some add, John Knox, John Bodleigh,
William Kethe, and John Pullein.
8. "A pleasaunt Dialogue, betweene a Souldior of Barwicke
and an English Chaplaine; wherein are largely handled and
laide open, such reasons as are brought in for maintenaunce of
Popishe Traditions in our English Church, &c. Togither with
a letter of the same Author, placed before this booke in way
of a Preface. 1581." Small 8vo. It had no doubt been
previously printed. The letter is dated from London the x.
of May 1566. A second title, on the reverse of B. 1. is as
follows: "A pleasaunt Dialogue, conteining a large discourse
betweene a Souldier of Barwick and an English Chaplain, who
of a late Souldier was made a Parson, and had gotten a
pluralitie of Benefices, and yet had but one eye, and no learn-
ing: but he was priestly apparailed in al points, and stoutly
maintained his Popish attire, by the authoritie of a booke lately
written against London Ministers." The Preface to this work
is addressed "To my Reverent Fathers and Brethren in Christ,
1
!
[ 551 ]
Master Couerdale, Mai. Turner, M. Whittingham, M. Samp-
son, M. Doctor Humphrey, M. Leuer, M. Crowley, and others
that labour to roote out the weedes of Poperie. Signed A. G.”
(Herbert, p. 1657.) This letter is inserted under Gilbie's name,
with the date 1570, at p. 12, in the well-known collection
entitled, "A parte of a register," &c., which was printed, as
it appears, at Edinburgh, by Robert Waldegrave, in 1593, but
suppressed.
9. "Commentaries of that diuine Iohn Caluine, vpon the Pro-
phet Daniell, translated into Englishe, especially for the use of
the family of the ryght honorable Earle of Huntington, to set
forth as in a glasse, how one may profitably read the Scrip-
tures, by consideryng the text, meditatyng the sense therof, and
by prayer. At London, imprinted by Iohn Daye, ouer Alders-
gate. 1570." 4to, title, 11 leaves and 120. The address "To
the Reader" is signed A. G., which Herbert, p. 649, supposed
to indicate Arthur Golding, the translator of other works of Cal-
vin, and of various Classics both in prose and verse.
It may,
however, be noticed, that Golding's name appears uniformly at
full length on his translations, while the initals "A. G." were
used by Gilby; but besides the allusion to his having been
one of Calvin's scholars (at Geneva), the words on the title in
reference to Gilby's patron leave little doubt on the subject.
This volume is confined to the first six chapters of Daniel.
The following is the Translator's Address: "To the Reader.
-Good Reader, blame not this thyng, I besech thee, which I
have done in this plaine and rude sort, for the commoditic of
the simple and unlearned; whom I did thinke unable to com-
prehende in theyr mindes and to apply unto their consciences
these learned Commentaries of this divine Calvine, unles they
were somethyng abridged, and the expositions of the Hebrue
wordes, which would have bene somethyng darke in our lan-
guage, omitted. Wherfore, as I do profess myselfe to bee one of
his scholers, and do prayse God for the same more then for any
earthly matter, so do I not of arrogancie alter or change any
thing in his writynges. But because I do know right well, that
if he were alyue hym selfe, he would suffer all his doings to be
applyed to the commoditie of the Church: therfore now, when
I do offer his trauayles to the unlearned of our English nation,
who are desirous of the same, I do so present them as may be
most comfortable to their conscience, and least tedious to such
simple persons as are not able to comprehend all his large and
learned discourses. And this abbrydgement do I make but in
[ 552 ]
the two first chapters, and in few places besides: putting into
print at the present the one halfe of the booke of DANIELL,
conteyning the first vj. Chapiters, which do treate of the parti-
cular hystories wrought by God in hys tyme, and therfore
semeth unto me farre diverse from the latter vj. Chapters,
wherin he prophecieth of all thynges that should come unto the
elect people untill the commyng of Messias, and toucheth also
somethynges that be generall unto all, even to the end of the
world. The which latter part also I do meane (by God's
grace) to publish for the instruction of our nation in these ob-
scure Prophecies, if I can perceave this former travayle to be
well accepted of the godly, which is my desire, and whom I do
exhorte in the Lord to read the Scriptures attentyvely, to me-
ditate the same diligently, to pray continually. A. G."
10. "A Viewe of Antichrist, his Lawes and Ceremonies, in
our English Church unreformed." This tract was probably
printed at the time between 1570 and 1572; and it is repub-
lished in the volume already quoted, "A parte of a Register,
&c., p. 55–72.
11. "The Psalmes of Dauid, truely opened and explained by
Paraphrasis, according to the right sense of euery Psalme.
With large and ample Arguments, &c. Set foorthe in Latin
by that excellent learned man, Theodore Beza: And faithfully
translated into English by Anthonie Gilbie. At London, print-
ed by Iohn Harison and Henrie Middleton, 1580," 24mo, pp.
xv. & 400. Another edition, "And by him newlie purged from
sundrie faultes escaped in the first print," &c. [London,]
printed by Henrie Denham, 1581, 24mo. A third edition.
London, printed by Richard Yardley and Peter Short, for the
assignees of W. Seres. 1590, pp. xiv. and 368, 24mo.
12. "A Paraphrastical Explanation, or Opening of Fourteen
holie Psalmes chosen out of the booke of the old and new
Testament: and may very aptlie be ioined with Davids Psalter.
Latelie written in Latin by that great learned man Theodore
Beza, and now newlie englished by Anthonie Gilbie. Imprint-
ed at London by Richard Yardley and Peter Short, 1590,"
24mo, pp. 77, and a table. These "Psalms" consist of the
Song of Thankesgiving by Moses-Another Psalme of Moses
-A triumphant Song of Deborah-&c. This little volume was
printed at the same time, and intended to accompany the above
1590 edition of Beza's Psalms. The two are so bound in a
copy in the University Library, Cambridge.
-
13
[ 553 ]
AN ADMONITION TO ENGLAND AND SCOTLAND, TO CALL THEM
TO REPENTANCE. WRITTEN BY ANTONY GILBY.
4
2
3
WHEREAS many have written many profitable Admonitions to
you twaine, (O England and Scotland, both makinge one Island,
most happie if you could know your own happines); somme¹
against the Regiment of Women, wherewith ye are both plaged;
somme against Unlawful Obedience, and the admitting of
strangers to be your Kinges; somme declaring the vile nature
of the Spaniards, whome thou, O England, to thy destruction,
mainteinest; somme the pryde of the Frenchmen, whome thou,
O Scotland, to thy ruine, receavest; and many hundrethes with
penne, with tonge, with worde, with writing, with jeopardie and
losse of landes, goods, and lyves, have admonished you bothe
twaine of that cankred poyson of Papistrie, that ye foster and
pamper to your own perdition, and utter destruction of soules
and bodies, of yourselves and yours for now and ever. I thought
it my duetie, (seing your destruction, to man's judgement, to
draw so neare,) how much or litle so ever they have prevailed,
yet once againe, to admonishe you both to give testimonie to
that trueth which my Brethren have written, and specially to
stirre your hearts to repentance, or at least to offre myselfe a
witnesse against you, for the justice of God and his righteous
judgementes, which doubtles (if your hearts be hardned) against
you both are at hand to be uttered. Thus by our writings,
whome it pleaseth God to styrre up of your nations, all men
that now live, and that shall comme after us, shall have cause
also to praise the mercie of God, that so oft admonisheth before
The peculiar orthography in the
original of such words as somme, plaged,
becomme, for some, plagued, become,
it was not thought necessary to alter.
2 Knox's First Blast.
3 Goodman on Obedience to Supe-
rior Powers.
The alliance of Mary with Philip
the Second of Spain gave rise to va-
rious publications filled with abuse of
the Spaniards, such as "A Warnyng
for England," in 1555, and "John
Bradford's (not the martyr) Letter to
the Erles of Arundel, Darbie," &c.
See Herbert's Typogr. Antiq., vol. iii.
p. 1582.
554
ANTH. GILBY'S ADMONITION.
Deut, 28.
Esa. 3.
Deut. 28.
•
he do stryke, and to consider his just punyshment when he
shall poure furth his vengeance. Give eare therefore betymes,
O Britanie, (for of that name both rejoyseth) whiles the Lord
calleth, exhorteth, and admonisheth, that is the acceptable
tyme when he will be founde. Yf ye refuse the tyme offred, ye
can not have it afterward, thogh with teares (as did Esau) ye
do seme to seke it. Yet once againe in Goddes behalfe, I do
offre you the verie meanes, which if God of his mercies graunte
you grace to folow, I doubt nothing but that of al your enne-
mies spedely ye shall be delivered. Ye rejoyce at this word, I
am sure, if ye have ani hope of the perfourmance. Then harken
to the matter which I do write unto you, not furth of mennes
dreames nor fables, not furth of prophane histories, painted
with mannes wisdome, vaine eloquence, or subtile reasons, but
furth of the infallible trueth of Goddes worde, and by such
plaine demonstrations, as shall be able to convince everie one
of your owne consciences, be he never so obstinate. I will aske
no further judges. Is not this Goddes curse and threatninge,
amongest many other, pronounced against the sinfull land and
disobedient people? "That strangers should devoure the frute
of thy land; that the stranger should clyme above thee, and
thou should comme downe and be his inferiour; he shall be the
head and thou the taile. The Lord shall bring upon thee a
people farr of, whose tongue thou canste not understand; thy
strong walles, wherin thou trusted, shall be destroied," &c.
And doth not Esaie recken this also as the extremitie of all
plages for the wickednes of the people, to have "Women raised
up to rule over you?" But what saieth the same Prophete, in
the begynnyng of his prophesie, for a remedie against these
and all other evilles? Your handes are full of blood, (saieth
he,) O you Princes of Sodom, and you people of Gomorrhe; but
washe you, make you cleane, take away your wicked thoghts
furth of my sight. Cease to do evil, learn to do well, seke
judgement, help the oppressed, &c. Then will I turn my hand
to thee, and trie owt all thy drosse, and take away thy tynne;
and I will restore thy judges, as afore tyme, and counsilours
as of old." And Moses said before, in the place alledged,
That if thou wilt heare the voice of the Lorde thy God, and
do his commaundementes, thou shalt be blessed in the towne,
and blessed in the feelde. The Lorde shall cause thyne enne-
mies that rise up against thee, to fall before thee," &c.
Lo, the way in few wordes, O Britanie, to winne Goddes
favour, and therefore to overcome thyne ennemies. But to
ANTH. GILBY'S ADMONITION.
555
prynt this more deeply into your heartes, O ye Princes and
People of that iland, whome God hath begonne to punishe,
seke, I warne you, no shifting holes to excuse your faultes,
no political practises to resist Goddes vengeance. And first,
I speak to you, (O Rulers and Princes of both the Realmes,)
repent your treason, and bewaile your unthankfulnes. For
by no other meanes can you escape Goddes judgementes.
You stomack, I know, to be called traitours, but what
shall it availe to spare the name where the facts are more
then evident. You hath God erected amongest your brethren,
to the end that, by your wisdome and godlie regiment, your
subjectes should be kept aswell from domestical oppression
as from bondage and slaverie of strangers. But ye, alas! de-
clininge from God, are made the instrumentes to betray and
sell the libertie of those for whome ye oght to have spent
your lives. For your consent and assistance is the cause that
strangers now oppresse and devoure the poore within your
Realmes, who shortly, if God call you not to repentance, shall
recompence you as ye have deserved. For the cupp which your
brethren do now drink shall be put in your handes, and you
shall drink the dreggs of yt to your destruction. And wonder
it is if ye be becomme so foolishe and so blynd, that ye think
yourselves able long to continue, and to be safe when your
brethren rounde about you shall perishe; that you can pack
your matters well enough with the Princes; that ye can make
you stronge with mariages, with flateries, and other fonde prac-
tises; or that with your multitude or strengthe ye can escape
the daies of vengeance; or that you can hide yourselves in
holes or corners. Nay, thoghe you should hyde you in the
hels, God can drawe you thence: if you had the egles wynges
to flie beyonde the east seas, you cannot avoid Goddes pre-
sence. Submitt yourselves therefore unto Hym, which holdeth
your breath in your nostrels, who with one blast of his mouth
can destroy all his ennemies. Embrase his sonne Christ, lest
ye perishe; and for your obstinacie against hym and his
Worde, repent betymes, as we all do admonishe. Repent for
your crueltie against his servants and the contempt of his
Worde so plainely offred, as it was never sence the begynnyng
of the world. Repent, we cry, Repent. For repentance is the
onlie way of your redresse and deliverance. Did God ever
longe spare any people, whome he hath taught by his Pro-
phetes, without somme evident repentance? Or useth any father
to pardon his childe, whome he hathe begonne to chastice,
1
556
ANTH. GILBY'S ADMONITION.
without somme token of repentance? Consider how the Lord
hath intreated Israel and Juda, his owne people; how oft they
trespassed, and how he gave them over into the hand of their
ennemies. But whensoever they repented and turned againe
to God unfeanedly, he sent them judges and deliverers, kinges
and saviours.
This way then of repentance, and unfeaned turning to God
by obedience, is the onlie way before God accepted and alow-
ed. Therefore was Noah sent to the old world to bring this
doctrine of repentance, and all the old prophetes, as Elias,
Elisæus, Esaias, Jeremias, and Malachias, and he who excelled
all the prophetes, John Baptist. Any of whose stiles, and
sharpe rebukes of synners, if I should now use it, would be
thoght full strange, and hardely would be suffered; yet were
any of their lessons, wherebie they called to repentance, most
mete for our tyme and age, and no thinge disagreinge from this
my present purpose. For the same spirit still striveth against
the malice of our tymes, thoghe in diverse instrumentes and
sundrie sortes and fashions. Noah pronounceth, that within
an hundreth and twentie yeares, all fleshe should be destroyed.
We have many Noahes that so crieth in our tymes, yet no man
repenteth. All the tyme that Noah was preparing for the arke
to avoide Goddes vengeance, the multitude derided this holie
prophete, as the multitude of you two Realmes doth at this day
deride all them that, by obedience to Goddes Worde, seke the
meanes appointed to avoide God's judgementes. Then the
people would not repent, but as they should live for ever, they
maried, they banketed, they builded, they planted, deriding
God's messenger. Do not you the like? I appeale to your own
consciences. You marie, but not in God, but to betray your
countries; you banket and builde with the blood of the poore.
"The Lorde calleth to fasting," saieth the Prophete Esaie,
to mortifie themselves, and to kill their lustes, "but they kill
shepe and bullockes." Jeremie crieth for teares and lamenta-
tion, they laughe and mock. Malachie crieth to the people of
his tyme, "Turne unto me and I will turne to you, saieth the
Lorde of hostes," and they proudly answer, "Wherein shall we
returne?" Are ye not suche? Do not ye aske wherein shall
we returne, when ye will not know your sinnes? when ye can
not confesse nor acknolledge your faultes, thoghe ye go a hoor-
inge in everie street, towne, and village with your idols? thoghe
the blood of the oppressed crie everie where against you for
vengeance? So that seyng no token of repentance, I can not
ANTH. GILBY'S ADMONITION.
557
crie unto you with John Baptist, "O ye generation of vipers,
who hath taught you to flie from the wrathe to comme?"
O that I might see so good tokens, that ye would fear Goddes
wrathe and vengeance. But this must I say to you bothe, to
your confusion and shame, that ye are such vipers and ser-
pentes, until I see better tokens. You do what ye can to de-
stroy your parentes; you cast of God your heavenlie Father,
ye will not fear hym calling you to repentance; you destroy
and banish your spiritual fathers, which once had begotten you
as spiritual children by the worde of trueth; you consume your
countree, which hath geven you corporal life; you stinge with
tounges and tayles all that would draw you from your wicked-
nes. Finally, man, woman, and childe are either venemed with
your poysons or stingged with your tayles. In you are ful-
filled the wordes of David, "Their throte is an open sepulchre;
with theyr tounges they have deceived, the poyson of aspis is
under their lippes; their mouthes are full of curse and bitter-
nes; their fete are swift to shedd blood; destruction and
wretchednes are in their wayes, and the way of peace they have
not knowen; the feare of God is not before there eyes," &c.
I do know your tendre eares, you can not be grated with
such sharpe sentences of condemnation that thus prick you to
the hearts: howbeit thus it behoveth that ye be taught to
judge yourselves, that in the end ye be not damned with the
wicked world. But I will wounde you no more with the words
of the Prophetes, with the sayinges of David, or of this holy
sainct of God, John the Baptist, but with our Saviour Christ's
two most swete parables of the two sonnes, and of the tilmen
to whome he set his vineyard. I will labour to set before your
eyes, your rebellion, hypocrisie, and crueltie, if so I can bring
any of you to repentance. Our Saviour Christe putteth furth
this parable:
"A certaine man had two sonnes, and he came
to the first and said, Sonne, go and worke to day in my vine-
yard: who answered, I will not, but afterward repented and
went. Then came he to the second and said likewise; and he
answered, I will, Syr, but went not.
Wherein a wonderful comforte first is to be considered, how
the Lord our God, Maker of heaven and earth, doth humble
himselfe, not only to be called a man, a husband-man, a hous-
holder, and such like, but he abaseth himselfe of mercie to us
vile earth and asshes, that his Sonne becometh man to make
mankynd glorious in his sight, to make all those, that do not
refuse his grace offred, of the slaves of Satan his sonnes by
558
ANTH. GILBY'S ADMONITION.
adoption. You are his sonnes, you are his vineyard, you are
as dear unto hym as the apple of his eye, as Moses speaketh,
if you can beleve it; he sweareth that you shall be his inherit-
ance, and he will be yours, if ye will only receave his grace,
and beleve hym when he sweareth. Will ye call his trueth
into doubt, his glorie into shame by your misbelefe? Better it
were that all creatures should perish, heaven, man, and angels,
then that God should not have credit, or that his glorie in the
least iote should be diminished. He hath called you by his
Worde now many a tyme to worke in his vineyard; I aske
what you have answered; your conscience can witnesse, and all
the world seeth it. Somme of you have said plaine, lyke rebel-
lious children, that ye would not do it; that ye would not
worke in your Father's vineyarde. Shall I applie this part to
Scotland? I may right well do it, and also to a greate parte in
England. But Scotland in dede called most plainely and evi-
dently, through the mercies of God, both by their own faithfull
countrie men, and also by earnest travail of our English nation,
to comme to the Lord's vineyard, in the tyme of King Edward,
hath to the damage of both continually refused, as the con-
science of many this day beareth witnesse. That tyme, as ye
know, the vineyarde in England, by the children of God, was
not all togither neglected, and then most earnestly were ye, 0
Brethren of Scotland, required to joyne handes with us in the
Lord's worke, but Satan, alas! would not suffer it. His old
fostred malice, and Antichrist his sonne, could not abyde that
Christ should grow so strong by joynynge that Ile togither in
perfect religion, whome God hath so many waies coupled and
strengthened by his worke in nature: the Papistes practised all
theyr fyne craftes in England, Scotland, and in France, that the
Ghospellers should not with so strong walles be defensed, lest
this one Iland should becomme a safe sanctuarie, as it began
to be, to all the persecuted in all places. They move sturdie
stomackes, they dispens with perjuries, they worke by theyr
craftie confessions, they raise up warre in the end, whereby ye,
deare Brethren of Scotland, were sore plaged. Of all these
traiterouse sleghtes ye can not be ignorant. For yet it is not
passed the memorie of man, that your King made promisse to
have mett King Henrie the Eight att Yorke,' whose purpose
¹In the autumn of 1541, Sir Ralph
Sadler, in his second embassy, obtain-
ed a promise from James the Fifth,
to meet his uncle, Henry the Eighth,
at York. The meeting was to have
taken place in January 1541-2. See
vol. i. p. 76, note 3.
ANTH. GILBY'S ADMONITION.
559
(albeit in other things I do not alow him) in that case was
most godlie and praiseworthie: for it was to make an end of
that ungodlie warre and cruell murther, which longe had con-
tinued betwixt the two realms. Your King, I say, made pro-
misse to mete him, the breche whereof, as it was the occasion
of much trouble, so is it evidently knowen, that your Cardinal
and his clergie laboured and procured the same. For it is not
unknown to somme amongest you, how many thousand crownes
the Churchmen did promisse for maintenance of the warre, I suppose they
which King Henrie did denounce by the reason of that breche. payed little.
Superfluous it were to me to recite all the causes moving your
pestilent Preestes to solicitat your King to that infidelitie.
But this is most evident, that they feared nothing but the fall
of their glorie, and the trouble of their kingdome, which then
in England beganne to be shaken by suppressing of the Abbaies.
This moved your Preestes ernestly to labour that your Kinge
should falsly breake his promisse. But what affliction ye sus-
tained by that and other their practises, yourselves can wit-
nesse. For your Borderrs were destroyed, your Nobilitie, for
the most parte, were taken prisoners, and your King for sorowe
sodenly died.'
But these your miseries did nothing move your Preestes
to repentance, but rather did inflame them against God, and
against the profit of their native realme. For when againe,
after the death of your Kinge, your frendship and favours
were soght, first by King Henrie, and after his death by King
Edward his sonne, and by him who then was chosen Pro-
tectour, how craftely, I say, did then your preestes undermine
all, ye are not ignorant. When your Governoure, with the
consent of the most part of the Nobilitie, had solemnely sworne
in the Abbay of Haliroode house, Syr Raphe Sadler then
being Embassadour for England, to perfurm the mariage-con-
tract betwixt King Edward and your yonge Quene," and faith-
fully to stand to everie point concluded and agreed for perfur-
mance of that union, when seales were interchanged, and the
Embassadour dimissed; what sturr, tumult, and sedition raised
your Cardinal in that your realme, it is not unknowen; to witt,
how that by his craft and malice the realme was devided, the
Governour compelled to seke his favour, to violate his oth, and
1
¹ See vol. i. p. 87-92.
* The treaty of this proposed al-
liance was completed at Greenwich,
on the 1st of July, and ratified by the
Governor and a Convention of the
Nobility, in the Abbey Church of
Holyrood, on the 25th of August
1543.
500
ANTH. GILBY'S ADMONITION.
so to becomme infamous for ever.
the Papistes was that leage broken.
And finally, by the pride of
But what did thereof ensue, Edinburgh, Leith, Dundie,
yea, the most part of the realme did fele. Your shippes
were stayed, your gooddes were lost, your chefe townes were
burned, and, at the end, the beautie of your Realme did fall in
the edge of the sworde; the hand of God manifestly feghting
against you, because against your solemne oth ye did feght
against them, who soght your favours by that godlie conjunc-
tion, which before was promised. But still proceaded your
ennemies the Clergie, and theire adherentes, in theyr pur-
posed malice.
Wonder not that I terme them your enne-
mies; for albeit they be your countriemen, yet because they
seke nothing more then the maintainance of their owne king-
dome, which is the power of darckness and the kingdome
of Antichrist, they are becomme conjured ennemies to everie
citie, nation, or man, that labour to comme to the knol-
ledge of the trueth. That pestilent generation, I say, did not
cease till they obteined their purpose, by deliveringe your yonge
Quene to the handes of the French King, assuredly mindinge
by that meanes to cutt for ever the knot of the frendship that
might have ensued betwixt England and Scotland by that
godlie conjunction. What the Papistes feared is manifest;
for then Christe Jesus being more purely preached in Eng-
land then at any tyme before, would shortly have suppressed
their pride and vaine glorie, and therefore they raged that
he should not reigne above them also. But what is like to
apprehend you, for because ye did not betymes withstand
their most wicked counsils, wise men do consider. How
heavie and unpleasant shall the burthen and yock of a French-
man be to your shoulders and necks, God graunt that experience
do not teach you.
But to returne to my former purpose: by all those means re-
hersed, by his messengers, by the blood of his saincts shed
amongest you, by favours and frendship, by warre and the sword,
yea, by famin and pestilence, and all other means, hath God your
mercifull Father called you to labour in his vineyard; but to
this day, alas! we heare not of your humble obedience, but stil
ye say with stubburn faces, We will not labour, we will not be
bounde to such thraldome, to abide the burthens of the vine-
yard. Ye think, perchance, I am too sharpe, and that I accuse,
you more then you deserve. For amongest you many do know
the will of your Father, and many make profession of his Ghos-
ANTH. GILBY'S ADMONITION.
561
pel; but consider, Brethren, that it is not enoughe to know the
commaundement, and to professe the same in mouthe, but it is
necessarie that ye refuse yourselves, your owne pleasures, appe-
tites, and your owne wisdome, if ye shall be judged faithfull
labourers in the Lordes vineyard, and that ye beare the bur-
thens togither with your brethren, and suffre heate, and sweate,
before ye taste the frutes with them. God will not stand con-
tent that ye loke over the hedge and beholde the labours of
your brethren; but he requireth that ye put your handes also
to your labours, that ye travail continually to pluck upp all
unprofitable wedes, albeit in so doing the thorns pricke you to
the hard bones: that ye assist your brethren in theyr labours,
thoghe it be with the jeopardie of your lifes, the losse of your
substance, and displeasure of the hole carthe. Except that
thus ye be minded to labour, the Lord of the vineyarde will not
acknolledge you for his faithfull servantes.
1
And because this matter is of weight and greate importance,
I will speake somwhat more plainely for your instruction. It is
bruted (to the greate comfort of all godlie that heare it) that
somme of you, deare Brethren of Scotland, do desire Christ
Jesus to be faithfully preached amongest you, which thing if
from the heart you desyre, and with godlie wisdome and stowt
courrage folow your purpose and enterprise, ye shall be blessed
of the Lord for ever. But in the begynnyng, ye must beware
that ye folow not the example of your brethren of England,
in whose handes, albeit the worke of the Lord appeared to
prosper for a time, yet because the eye was not single, we
see to our grief the overthrow of the same. They began to
plante Christ Jesus in the heartes of the people, and to ba
nish that Romish Antichrist, they did drive owt the fylthie
swyne from theyr dennes and holes (I mean the monkes and
other such Papisticall vermin from their cloisters and ab-
bayes). This was a good beginning, but, alas! in the one
and the other there was great faulte. For the banisshing
of that Romish Antichrist was rather by the feare of the
lawes pronounced against him by actes of Parliament, then
by the livelie preaching of Christ Jesus, and by the discover-
ing of his abominations. And the suppression of the Ab-
baies did rather smell of avarice then of true religion. Those
venemous locustes, which before were holden within their clois-
ters, were then set abrode to destroy all good and grene herbes.
For superstitious freers, ignorant monks, and idle abots, were
Bruted," reported.
VOL. IV.
2 N
562
ANTH. GILBY'S ADMONITION.
made archbishoppes, bishoppes, persons, vicars, and such as
oght to fede the soules of men, who, thus set at libertie, did
continually wroot up the Lord's vineyard. And one crafty Gar-
dener, whose name was Stephen,' having wolf-lik conditions, did
maintain many a wolfe, did sow wicked seed in the garden, and
cherished many weedes to deface the vineyard. And his maid
Marie, who after was his mastres, now maried to Philip, want-
ing no wil to wickednes when she was at the weakest, nor sto-
make to do evill when she gatt the mastrie, did cherishe many
weedes. Those two, I say, have so broken the hedges of the
same vineyarde, (God so punishing the sinnes of those that
oght to have made better provision for the same), that the
husbandmen are hanged up, the diggars, dressours, and plan-
ters are banished, prisoned, and burned. Such havock is made,
that all wild beastes have power to pollute the sanctuarie of
the Lorde. O heavens! beholde her crueltie; O earthe! cry for
vengeance; O seas and deserte mountains! witnesses of her
wickednes, break furthe against this monster of England. But
whether do I runne, by the bitternes of my grefe? I must nedes
leave thee, O Scotland, after that I have advertised thee of this,
that thou folow not the example, as I have said, of England;
but in the bowels of Christ Jesus I exhorte thee, that if thou
pretendest any reformation in religion, which is the chefe la-
bour of the vineyarde, that thou do it at the first with a single
eye and all simplicitie, that from yeare to yeare thou be not
compelled to change, as was England, but let thy reformation
be full and plaine, according to Goddes holie will and worde,
without addition. Let all the plantes which thy heavenly Fa-
ther hath not planted, be rooted owt at once; let not avarice
blind thee, neither yet worldlie wisdome discourage thy hearte;
let none beare the name of a teacher that is knowen to be a
fosterer of superstition, or any kynde of wickednes. And thou
so doing shalt move God of his greate mercie to send unto the
faithfull worke men in abundance, to blesse the worke that
thou pretendest in the vineyarde, and to preserve thee to the
glorie of his own name, and to thy everlasting comforte. Thus
must thou, O Scotland, repent thy former inobedience, if that
thou wilt be approved of the Lord.
And now do I return to thee, O England: I do liken thee
to the seconde sonne in the parable, which answered his fa-
ther with flattering wordes, saying, "I go, father, but yet he
went not at all." For sence the time that I had any remem-
¹ Dr Stephen Gardiner, Bishop of Winchester.
ANTH. GILBY'S ADMONITION.
563
brance, our heavenlie Father, of his great mercies, hath not
ceased to call thee in to his vineyard; and to these late daies,
thou hast said alwayes that thou woldest enter and be obe-
dient. In the tyme of King Henrie the Eight, when by
Tyndale, Frith, Bylnay,' and other his faithfull servantes,
God called England to dresse his vineyard, many promised
full faire, whome I could name; but what frute folowed?
Nothing but bitter grapes, yea, breeres and brambles, the
wormewood of avarice, the gall of crueltie, the poison of filthie
fornication flowing from head to foote, the contempt of God,
and open defense of the Cake idol, by open proclamation
to be red in the churches in the stead of Goddes Scriptures.
Thus was there no reformation, but a deformation, in the tyme
of that tyrant and lecherous monster. The bore I grant was
busie wrooting and digging in the earth, and all his pigges
that folowed hym. But they soght only for the pleasant frutes
that they winded with their longe snowtes; and for their own
bellies sake, they wrooted up many weeds; but they turned the
grounde so, mingling good and badd togither, swete and sowre,
medecine and poyson, they made, I say, such confusion of reli-
gion and lawes, that no good thing could grow, but by great
miracle, under such Gardners. And no mervail, if it be rightly
considered: for this bore raged against God, against Devill,
against Christ, and against Antichrist; as the fome that he cast
owt against Luther," the razing furth of the name of the Pope,
and yet alowing his laws, and his murther of many Christian
souldiours, and of many Papistes, do clearly and evidently tes-
tifie unto us. Especially the burning of Barnes, Jerome, and
Garat, three faithful preachers of the trueth; and hanging the
same day for maintainance of the Pope, Powel, Abel, and
Fetherstone, doth clearly paynt his beastlynes, that he cared
3
' William Tyndall, John Frith, and
Thomas Bylney, all suffered martyr-
dom, the first at Filford in Flanders
in 1536, the second at London in
1533, the third at Norwich in 1531.
2 This refers to the work by Henry
VIII. of England, entitled, "Asser-
tio Septem Sacramentorum adversus
Mart. Lutherum," &c., Londini, 1521,
4to, which obtained from the Pope,
Leo X., for the King, his title of
"Defender of the Faith."
3 Dr Robert Barnes, Thomas Gar-
ret, and William. Hierome, Vicar of
Stepney, suffered martyrdom toge-
ther in Smithfield, 30th of July 1541.
Foxe, in his Book of Martyrs, has
given a full detail of their examina-
tions and fate. He also notices, that
in the same place, and on the same
day, three Papists, named Powell,
Fetherstone, and Abell, were execut-
ed for denying the King's supremacy.
Such an unusual spectacle, he says,
"brought the people into a marvellous
admiration and doubt of their reli-
gion, which part to follow and take,
when all the sayde sixe together,
King Henry his
Luther is noted.
boke against
564
ANTH. GILBY'S ADMONITION.
A
for no maner of religion. This monstrous bore, for al this,
must nedes be called the Head of the Churche in paine of trea-
son, displacing Christ, our onlie Head, who oght alone to have
this title.¹
Wherefore in this point, O England, ye were no better
then the Romish Antichrist, who by the same title maketh
hymselfe a God, sitteth in mennes consciences, bannysheth
the Worde of God, as did your King Henrie, whome ye so
magnifie. For in his best time, nothing was hard but the
Kinges booke, and the Kinges procedings; the Kinges Homelies
in the churches, where Goddes word should onely have bene
preached. So made you your King a god, beleving nothing
but that he alowed. But how he died, I will not write for
shame. I will not name how he turned to his vomet. I will
not write your other wickednes of those times; your murthers
without measure, adulteries and incestes of your Kinge, his
Lordes and Communes. It greveth me to write those evils of
my countrie, save onlie that I must nedes declare what frutes
were founde in the vineyarde after you promised to worke
therin, to move you to repentance, and to justifie Goddes judge-
ments, how grevously so ever he shall plage you hereafter.
Wherefore I desire you to call to remembrance your best state
under King Edward, when all men with generall consent pro-
mised to worke in the vineyarde, and ye shall have cause, I
doubt not, to lament your wickednes, that so contemned the
voice of God for your owne lustes, for your crueltie, for your
covetousnes, that the name of God was by your vanities evill
spoken of in other nations. I will name no particulare thinges,
because I reverence those tymes, save only the killing of both
the Kinges Uncles," and the prisonnement of Hoper³ for Popishe
garments. God graunt you all repentant heartes, for no order
nor state did any part of his dutie in those dayes. But to
speak of the best, whereof ye use to boast, your religion was
for contrary doctrine, suffered death,
three by the fire for the Gospell, the
other three by hanging, drawing, and
quartering for Popery.'-'Insomuch
(says Foxe) that a certayne straunger
being there present the same tyme,
sayde in these words, Deus bone, quo-
modo hic vivunt gentes, hic suspenduntur
Papista, illic comburuntur Antipapist æ!'”
(Edit. 1576, p. 1172.)
The above paragraph is quoted by
Stapleton in his "Counterblaste to M.
Horne's vayne Blast," Lovan, 1567,
who makes this remark on the mar-
gin, "See how religiously the Protest-
ants speak of their Princes!" (Dib-
din's Bibliomania, p. 284.)
2 Edward VI.-His uncles were
Sir Thomas Seymour, Lord Admiral,
and Edward Duke of Somerset. See
Knox's Admonition, and the notes in
vol. iii. pages 277, 278.
3 Dr John Hooper, Bishop of Glou-
cester.
ANTH. GILBY'S ADMONITION.
565
but an English matyns, patched furthe of the Popes portesse;'
many thinges were in your great booke supersticious and fool-
ishe; all were driven to a prescripte service lyke the Papistes,
that they should thinke theyr dueties discharged, if the nombre
were said of psalmes and chapters. Finally, there could no
discipline be broght into the Churche, nor correction of maners.
I will touche no further abuses, yet willing and desiering you
to consider them in your heartes, that knowing your negligence
ye may bring furth frutes of repentance. For this I admonishe
you, O ye people of England, wheresoever you be scattered or
placed, that onles ye do right spedely repent of your former
negligence, it is not the Spanyardes only that ye have to feare
as roddes of Goddes wrath, but all other nations, France, Tur-
kie, and Denmarke, yea, all creatures shall be armed against
you for the contempt of those tymes when your heavenlie Fa-
ther so mercifullie called you. To what contempt was Goddes
worde, and the admonition of his Prophetes, comme in all
estates before God did stryke, somme men are not ignorant.
The preachers themselves, for the most part, could fynd no
fault in religion, but that the Churche was poore and lacked
living. Trueth it is, that the Abbay landes, and other such
revenues as afore appertained to the Papistical Churche, were
most wickedly and ungodly spent; but yet many thinges would
have bene reformed before that the kitching had bene better
provided for to our Prelates in England. It was most evident,
that many of you, under the cloke of religion, served your own
bellies; somme were so busie to heap benefice upon benefice,
somme to labour in Parliament for purchesing of lands, that
the tyme was small which coulde be founde for the reformation
of abuses, and very litle which was spent upon the feeding of
your flockes. I nede not now to examine particular crimes of
preachers. Only I say, that the Ghospell was so lightly estem-
ed, that the most part of men thoght rather that God should
bow and obey to theyr appetites, then that they should be sub-
ject to his holie commaundementes. For the communes did
continew in malice and rebellion, in craft and subtiltie, notwith-
standing all lawes that could be devised for reformation of
abuses. The merchants had their own soules to sell for gaines;
the gentlemen were becomme Nemrods and gyants; and the
nobilitie and counsile would suffer no rebukes of God's messen-
2
"Portesse," or Portiforium, a ma-
nual of Prayers used in the Roman
Catholic Church.
2 See Knox's Godly Letter, vol. iii.
p. 175-177.
1
566
ANTH. GILBY'S ADMONITION.
Mat. 25.
2
gers, thogh theyr offenses were never so manifest. Let those
that preached in the Court, the Lent before King Edward de-
ceased, speak theyr conscience and accuse me if I lie; yea, let
a writing, written by that miserable man, then Duke of North-
umberland,' to Master Harlow, for that time Byshoppe of Har-
ford, be broght to lighte, and it shall testifie that he ashamed
not to say, That the libertie of the preachers tonges would
cause the Counsile and Nobilitie to ryse uppe against them, for
they could not suffer so to be intreated. These were the frutes
even in the tyme of harvest, a litle before the winter came.
And of the tyme of Marie, what should I write? England is
now so miserable that no penne can paynt it. It ceaseth to
be in the nomber of children, because it openly dispiteth God
the Father. It hath cast off the trueth knowen and confessed,
and foloweth lies and errours, which once it detested. It
buyldeth the buylding which it once destroyed; it raiseth up
the idols which once were there confounded; it murthereth the
sainctes; it mainteineth Baal's prophetes by the commaunde-
ment of Jesabel. Such are the evil husbandes that now
haunte the vineyard, so that this is true that our Saviour
Christ saieth, "The Lord hymselfe hath planted a faire vine-
yard, he hedged it round about, and buylded a toure, &c.
And when the tyme of the frute drew nere, he sent his servants
to the tilmen to receyve the frutes thereof; but they caught
his servantes, they bett one, they killed an other, and stoned
others. Againe he sont other servantes mo, and they served
them like wise."
What nede any exposition to applie this unto England? All
is fulfilled that is spoken in that parable, onles they do waite
for the Sonne hymselfe for to comme, that they may handle
hym lykewise as they have done his servantes.
But all is one,
saieth our Saviour Christ, "That which ye do to one of these
litle ones, the same ye do to me," be it good or bad.
"Why
doest thou persecute me?" saieth Christ to Saul, when he was,
as he now is, at the right hand of God his Father in the hea-
vens. Therefore they persecute, they banishe, they burne
Christ the Sonne of God in his membres. The judgement
therefore now remaineth, which the wicked then gave against
themselves, that "The Lord of the vineyarde will cruelly de-
stroy those evill persons, and will let furth his vineyarde unto
'See Knox's Admonition, vol. iii.
pages 169, 278.
2 John Harley was consecrated Bi-
shop of IIereford, 26th May 1553.
He was deprived in the following year,
and died in 1557.
ANTII. GILBY'S ADMONITION.
567
other husbandes." And the confirmation of the same by the
sentence of the chefe judge, that "The kingdome of God shall
be taken from such, and geven to a people that shall bringe
furth the frutes thereof.”
The which judgements is begunne in Englande, and shortly,
alas! will be fully executed and finished without right spedie re-
pentance. Somme hope is in Scotland, which hath not shewed
furth any such crueltie, and hath not contemned the knowen
treasures; but lyke wanton children, have contemned the com-
maundement of theyr father, partlie of frailtie, partely of igno-
rance. But Englande, the servante that knew the will of his
Lord and Maister, which was once lightened with most clere
beames, which hath tasted of the swetnes of the Worde of
God, and of the joyes of the worlde to come, which hath ab-
jured Antichrist and all idolatrie, which hath boasted to pro-
fesse Christ with great boldnes before all the worlde, must be
beaten with many stripes, it can not be avoided.
But to be shorte, this only remaineth for bothe these Na-
tions, that they repent and returne into the vineyarde with the
fyrst sonne. For neither shall ignorance excuse any land or
nation, as is playne in the fyrst to the Romanes; neither can
any people be receyved without the frutes of repentance, as
John Baptist proclaimeth.
contemned.
The frutes of repentance I call, not only to know your synnes,
and to lament them, but to amend your lives, and to make
streght the Lordes pathes by resisting Satan and synne, and
obeying God in doing the workes of righteousnes, and execut-
ing Goddes preceptes and judgementes, so long amongest you
For even now is the axe put to the roote of the Mat. 3.
tree, so that everie tree that bringeth not furthe goode frute
shalbe hewen downe and cast into the fier. The Lord hath
now his fanne in his hande, and will purge his flore, and gather
the wheate into his garner, but will burne the chaffe with un-
quenchable fier."
Repent therefore, whiles ye have tyme, before ye be fanned,
hewen downe, and fiered. When I do behold both your two
Realmes, I see the fanne, I see the axe. But this I am suer is
the begynning of your ruine, that ye do mary with strangers,
and give your power to forraine nations, such as feare not God,
but are open idolaters, blasphemers, persecutors of the saincts
of God, that careth neither for heaven nor hell, God nor Devill,
so that they may wynne landes, townes, and countries. God
shall how you downe by them therefore, as he hath done other
568
ANTH. GILBY'S ADMONITION.
nations by like means and causes, and they shall fanne you
furthe of your own huskes and homes, to make you vagabondes
and beggars, and after possesse your landes and goods, as God
threatned by Moses, as was before alledged. Trust not to thy
strengthe afterwarde when thy ennemy is settled, if thou have
no strengthe to resist his begynnynges, no more then thou
canst overcome a canker that hath overrunne many members.
That God would not have you to truste to your force of men,
townes, or castels, there is enough examples, that you bothe
have felt to your grefe. And I can not write without murnyng.
For how litle avayled the multitude and stowt courage of you
(dear Brethren of Scotland) att Musselburgh or Pinkefield,' the
carcases, alas! of many thousands who that day fell in the edge
of the sworde may teach you. And how vaine be all strengthes
(be they judged never so stronge or inexpugnable) lett Calice
lately taken admonish you. But I do leave such examples to
your considerations to teache you to call to the livinge Lord,
who offereth hymselfe as a mercifull Father unto you, still call-
ing you to repentance by wordes, by writinges, and most gentle
corrections, if ye will not be harde harted.
2
Yet here have we to lament the miserable state of mankynde.
which is so seduced by the subtile serpent, that he can not
know his miserie when he is admonished, nor perceave his per-
dition when it draweth so nere. When the servantes of God
set furthe his trueth, they are charged to trouble realmes and
countries, as was Elias: when they warne men not to joyne
handes with wicked kinges and princes, they are counted trai-
tours, as was Esaias and Jeremias. Such is mannes malice.
'But if there be a God that is fyrst of all to be soght, and with-
out whome nothing can be profitable unto us, but without hym
all thinges are unhappie and accursed: if the kingdome of God
and the righteousnes thereof must fyrst be soght, and then all
thinges shall be ministred: if our heavenlie Kinge must before
man be obeyed, then all such doctrine as calleth us from man
to God is easie to be perceaved, and oght not to be resisted.
Wherefore I do admonish and exhorte you bothe in the name
of the livinge God, that howsoever you have hitherto shewed
yourselves the servants of men to beare and to flatter with the
1
Referring to the disasters, during
the Duke of Somerset's Expedition
into Scotland, in August 1547, at the
field of Pinkie, near Musselburgh, or
six miles to the east of Edinburgh.
2 The town of Calais, so long pos-
sessed by the English, was besieged
and taken by the Duke of Guise, in
January 1558.
ANTH. GILBY'S ADMONITION.
569
worlde, that now ye learne, in Goddes cause, to despise the
faces of men, to bend yourselves against this wicked world, nei-
ther regarding the visars of honours, vaine titles, nor dignities,
any further then they seke God his onelie glorie. For his glo-
rie will he not suffer to be contemned for any cause. No, he
will powre contempt on those Princes that strive against his
trueth, but those that glorifie hym will he glorifie. And what
kingdome, realme, or nation, so ever it be, that will not seke to
sanctifie his name, they shall in the day of Goddes grevous visi-
tation, which is now at hand, be utterly confounded, theyr
strength shalbe straw, theyr honours shall be shame, and al
their idolatrous Preestes, in whose lies they delyte, togither
with their idols, with whome they are bewitched, shall be stub-
ble and brymstone to burne togither, when the wrathe of the
Lorde of hostes shall set them on fier. The Preestes shall not
save theyr goddes, nor the goddes their worshippers, but both
alike accursed shall then perish for ever. And thoghe our
mercifull Father hathe longe suffred heretofore in the tyme of
ignorance, yet now in the ende of the world he calleth all people
so planely by his Worde to repentance, that he must nedes
take spedie vengeance if his callinge be contemned; especially
because the day can not longe be delayed, wherein He hath de-
termined to judge all people and nations of the whole world,
and to put an end to wickednes.
Wherefore to conclude, behold, your onlie remedie remain-
eth, to repent your tyme of ignorance, of stubburnnes, of cruel-
tie, of idolatrie, wherein ye have so long continued. And now
with all diligence to seke for knolledge of the Worde of God,
and openly to professe the Ghospell, which is the power of God,
whereof ye oght not to be ashamed. Cease at the last from
your olde stubburnnes, wherbie ye have deserved vengeance,
and labour in the vineyarde with all mekenes, that ye may re-
ceave mercie and grace. Cease from your crueltie against
Christes membres, and learne to suffer for Christes sake, if ye
will be true Christians. Banishe all idolatrie and Popishe
superstition from amongest you, els can ye have no parte in
Christes kingdome, no more then Christ can be partaker with
Antichrist. Pray to the Lorde of hostes and armies to give
you the courage, strengthe, and meanes. The Lord's arme is
not shortened now, no more then of olde. Be stronge there-
fore in the Lord for the defence of the trueth, thogh all the
worlde ryse against itt. Now when the battaile is fierce against
the livinge Ged for dead idols, (even for the vile wafer-cake, the
570
ANTH. GILBY'S ADMONITION.
most vaine idol that ever was,) against the Ghospel of Christe
for the inventions of Antichrist, against Christes membres for
Popishe ceremonies, can any of you that wilbe compted God's
children styll halt of bothe handes? If that cake baked in yron
tonges, not able to abyde a blast of winde, be the eternal God,
folow it; but if He only be God that hath created the heavens,
abhorre suche vile idols that have no force to save themselves.
If Christes Ghospel and doctrine be sufficient to salvation, and
by receaving of it ye are called Christians, away with all Anti-
christes inventions brought into your Romish churches. If you
hope to have any parte with Christ, cherishe his membres, and
maintaine them against theire ennemies the Papistes and the
Byshoppe of Rome, the verie Antichriste. What strength,
what force, what power, what counsil so ever ye have of God,
bende all to this ende and purpose, as ye wyll make answere to
your heavenly King for the talent receaved. If you have no
regarde of those principal pointes, which only or chiefly should
be before your eyes, go to with your forraine mariages, joyne
France to Scotland, and Spayne to England, if it be possible,
yet shall ye all be confounded. The Lord shall plage you one
with an other untill you be consumed; your strength, wherein
ye trust, shall be shaken to naught, your courrage shalbe cow-
ardise, your wisdom shall be folie, and the Lord of hostes, by
your ruine and destruction, will be renowned and praised, and
his just judgements through owt the earth shall be honoured
and feared. Where of the contrarie, if you will maintaine God's
trueth in the earthe, he will receave you as his children into
the heavens; if you confesse his Christe before this wicked
generation, Christ shall confesse you before his Father in the
heavens, in the presence of his angels. But if you persiste
stubburnly to banishe Goddes worde, and his sonne Christ in
his membres, furth of your earthlie kyngdomes, how can ye loke
for any parte in his heavenlie kingdome? muche more if ye
continue to murther his messingers, what can ye loke for
emongst yourselves, but that ye shoulde digge one in another's
bellie to be your own murtherers? So that if ye wil stil re-
maine after all these admonitions in your murthers and idola-
tries, be suer that in this worlde ye shall have enoghe of your
idolatries, and you shalbe filled with blooddy murthers, and in
the end ye shall be judged without the gates of the hevenlie
Jerusalem, amongest the dogges, enchaunters, hooremongers,
and murtherers, and idolaters, with all those that loveth lies.
But he that overcommeth all those shall inherit all thinges,
:
ANTH. GILBY'S ADMONITION.
571
and "I will be his God, saieth the Lord, and he shall be my Revel. 21.
sonne. Where as the fearefull in God's cause, the unbeleving,
the abominable, the murtherers, hooremongers, sorcerers, and
idolaters, shall have their parte in the lake that burneth with
fier and brymstone."
Lo, here is the choise of life and deathe, of miserie and
welthe, offred unto you by God's mercies, and the meanes how
yow may winne Goddes favour opened, wherebie onely ye may
prevaile against your ennemies. God graunte you heartes to
answer as the people did to Josua, offering the lyke choyse:
"God forbyd (say they) that we shoulde forsake God; we will Jogu. 24.
serve the Lord our God and obey his voice, for he is our God."
And we, your banished Brethren, by the power of God to
provoke you forward, will thus pronounce with Josua, "That
we and our families will serve the Lorde God, thoghe all na-
tions runne to idols," thoghe all people do persecute us.
We
know that Satan hathe but a shorte tyme to rage, and that
Christe our Captaine right spedely will crowne his souldiours,
to whome, as he is the eternal God with his Father, be all
honour and glorie for ever and ever. So be it.
1
[ 572 ]
+
PSALME OF DAVID XCIIII.,
TURNED IN TO METRE, BY W. KETHE.
[WILLIAM KETHE is usually supposed to have been a native of Scotland, and
his name evidently denotes a Scottish extraction. He and his wife ar-
rived in Geneva in November 1556. Whether he held any preferment
in England before his exile, has not been ascertained. It is said he
assisted in the translation of the Geneva Bible, first printed in the year
1560. In the edition of "Fourscore and seven Psalmes of David in
English metre, by Thomas Sternholde and others. [Geneva?] M.D.Lxj."
12mo, twenty-five are by Kethe. These are included in the copies of
the Psalter, as received by the Church of Scotland in 1565; but only
twelve of them were retained in the same collection prepared by Hop-
kins for the English Church in 1562. In the numerous editions printed
between 1565 and 1648, some verbal alterations in this version of the
94th Psalm occur, but it is not necessary to point them out. In the
"Brief Discourse of the Troubles at Frankfort," we find, that after the
death of Queen Mary, Kethe was sent on a mission to the English
churches in different parts of Germany and Helvetia for effecting a
reconciliation. As an author, his name is connected with a popular
ballad against Popery, Tye thy mare, Tom boye, and another, Of Misrules con-
tending. "William Kethe his Seeing Glasse, sent to the Nobles and
Gentlemen in England," is a prose tract, probably printed at Geneva
about 1557. I have never seen a perfect copy: it is evidently the same
work that Tanner describes as Perspectivam cum prece Daniclis, metro, ad
Magnates Anglia." He has some verses as an address "To the Reader,"
subjoined to Goodman on Obedience, 1558. The only other printed work
with which his name is connected, is "A Sermon made at Blanford
Forum, in the Countie of Dorset, on Wensday the 17. of Janunarij last
past, at the Session holden there, &c., by William Kethe, Minister and
Preacher of Gods Word. 1571. At London, printed by John Daye,"
12mo. It is dated at Childockford, 29th January 1570-[1], and dedi-
cated to Ambrose, Earl of Warwicke, who was his patron. It is re-
corded, that in the year 1563, "The Earl of Warwick at his being in
Newhaven [now Havre de Grace], had in dede with him certaine minis-
ters for a time, but after the cannon came and began to roare, and the
plague off pestilence so terriblie to rage, then (I weene) not a minister
there left, but Master Kethe alone. And when as meanes were made
to have mo ministers over, to aide the said Kethe (who had so muche
to doo, what with preaching, and visitinge the poor sicke souldiers, which
were in no small nombers), there coulde not be fonde (as that right
noble Erle can uppon his honor testifie) so muche as one which could
be brought to so muche conformitie, as to subscribe to any suche ser-
vice off the Queens Majestie."-(Brief Discourse, &c., p. cxcvi.) Kethe
also accompanied the Earl of Warwick, in 1569, when "sent to subdue
the Popish rebells in the North partes."-(Ib.) The time of his death
is uncertain.]
PSALM XCIV.
573
!
O LORDE, sith vengeance doth to thee,
and to none els belong:
Now showe thy self, O Lorde oure God,
with spede revenge oure wronge.
Arise, thow great Judge of the worlde,
and have at length regarde,
That as the prowde deserve and do,
thow wilt them so rewarde.
How longe, O Lord, shall wicked men
triumphe thy flock to slea?
Yea, Lorde, how longe? For they triumphe
as thoghe, who now but they.
How longe shall wicked doers speake?
their great disdaine we se,
Whose boasting prowd doth seem to threat
no speach but theirs to be.
O Lorde, they smite thy people downe,
not sparing yonge or olde:
Thine heritage they so torment,
as strange is to beholde.
The widdowe and the stranger both
they murther cruelly;
The fatherlesse they put to death,
and cause they know none why.
And yet saye they, Tushe, tushe, the Lorde
shall not beholde this dede,
Ne yet will Jacob's God revolve
the thinges by us decreed.
But now take hede, ye men unwise,
amonge the folk that dwell:
Ye fooles, I saye, when will ye waye
or understand this well?
He that the eare did plant and place,
shall he be slowe to heare?
Or he that made the eye to see,
shall he not see most clere?
+
574
PSALM XCIV.
Or he that whipte the hethen folke
and knolledge teacheth men,
To nurture such as went astraye,
shall he not punishe then?
The Lorde oure God, who man did frame,
his very thoghts doth knowe,
And that they are but vile and vaine,
to him is knowne also.
But blessed is that man, O Lorde,
whom thou doest bringe in awe,
And teacheste him by this thy rodd
to love and feare thy lawe.
That patience thou mayste him geve
in tyme of troubles great,
Untill the pitt be digged up
th' ungodly for to eate.
For why, the Lorde will never fayle
his people whiche him love:
Ne yet forsake his heritaunce,
whiche he doth still approve.
Till righteousnes to judgement turne,
as it must be in dede,
And such as be full true in hearte,
to folowe it with spede.
Who now will up and rise with me
against this wycked bande?
Or who against these workers ill,
on my parte stoute will stande?
If that the Lorde had not me holpt,
doutelesse it had bene done,
To witt, my soule in silence broght,
and so my foes had wonne.
But thogh my foote did swiftly slide,
yet when I did it tell,
Thy mercie, Lord, so helde me up,
that I therewith not fell.
PSALM XCIV.
575
For in the heapes of sorrowes sharpe,
that did my hearte oppresse,
Thy comfortes were to me so greate,
they did my soule refreshe.
Wilt thow, vaine man, have oght to do
with that most wicked chaire,
That museth mischief as a lawe
with out remorse or feare?
Against the soules of righteous men
they all with spede convent,
And there the giltlesse blood condemne,
with one most vile consent.
But my refuge is to the Lorde,
in all these daungers deepe,
And God the strength is of my truste,
who allwaies dothe me keepe.
He shall rewarde their wickednesse,
and in their wrathe them kill,
Yea, them destroye shall God our Lorde,
for he bothe can and will.
FINIS.
EDINBURGH: PRINTED BY JOHNSTONE & HUNTER.
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